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The world is the totality of entities, the whole of reality, or everything that is.[1] The nature of the world has been conceptualized differently in different fields. Some conceptions see the world as unique while others talk of a "plurality of worlds". Some treat the world as one simple object while others analyze the world as a complex made up of parts. In scientific cosmology, the world or universe is commonly defined as "[t]he totality of all space and time; all that is, has been, and will be". Theories of modality talk of possible worlds as complete and consistent ways how things could have been. Phenomenology, starting from the horizon of co-given objects present in the periphery of every experience, defines the world as the biggest horizon or the "horizon of all horizons". In philosophy of mind, the world is contrasted with the mind as that which is represented by the mind. Theology conceptualizes the world in relation to God, for example, as God's creation, as identical to God or as the two being interdependent. In religions, there is a tendency to downgrade the material or sensory world in favor of a spiritual world to be sought through religious practice. A comprehensive representation of the world and our place in it, as is found in religions, is known as a worldview. Cosmogony is the field that studies the origin or creation of the world while eschatology refers to the science or doctrine of the last things or of the end of the world.
In various contexts, the term "world" takes a more restricted meaning associated, for example, with the Earth and all life on it, with humanity as a whole or with an international or intercontinental scope. In this sense, world history refers to the history of humanity as a whole and world politics is the discipline of political science studying issues that transcend nations and continents. Other examples include terms such as "world religion", "world language", "world government", "world war", "world population", "world economy" or "world championship".
The English word world comes from the Old English weorold. The Old English is a reflex of the Common Germanic *weraldiz, a compound of weraz 'man' and aldiz 'age', thus literally meaning roughly 'age of man';[2] this word led to Old Frisian warld, Old Saxon werold, Old Dutch werolt, Old High German weralt, and Old Norse verǫld.[3]
The corresponding word in Latin is mundus, literally 'clean, elegant', itself a loan translation of Greek cosmos 'orderly arrangement'. While the Germanic word thus reflects a mythological notion of a "domain of Man" (compare Midgard), presumably as opposed to the divine sphere on the one hand and the chthonic sphere of the underworld on the other, the Greco-Latin term expresses a notion of creation as an act of establishing order out of chaos.[4]
Different fields often work with quite different conceptions of the essential features associated with the term "world".[5][6] Some conceptions see the world as unique: there can be no more than one world. Others talk of a "plurality of worlds".[4] Some see worlds as complex things composed of many substances as their parts while others hold that worlds are simple in the sense that there is only one substance: the world as a whole.[7] Some characterize worlds in terms of objective spacetime while others define them relative to the horizon present in each experience. These different characterizations are not always exclusive: it may be possible to combine some without leading to a contradiction. Most of them agree that worlds are unified totalities.[5][6]
Monism is a thesis about oneness: that only one thing exists in a certain sense. The denial of monism is pluralism, the thesis that, in a certain sense, more than one thing exists.[7] There are many forms of monism and pluralism, but in relation to the world as a whole, two are of special interest: existence monism/pluralism and priority monism/pluralism. Existence monism states that the world is the only concrete object there is.[7][8][9] This means that all the concrete "objects" we encounter in our daily lives, including apples, cars and ourselves, are not truly objects in a strict sense. Instead, they are just dependent aspects of the world-object.[7] Such a world-object is simple in the sense that it does not have any genuine parts. For this reason, it has also been referred to as "blobject" since it lacks an internal structure like a blob.[10] Priority monism allows that there are other concrete objects besides the world.[7] But it holds that these objects do not have the most fundamental form of existence, that they somehow depend on the existence of the world.[9][11] The corresponding forms of pluralism state that the world is complex in the sense that it is made up of concrete, independent objects.[7]
Scientific cosmology can be defined as the science of the universe as a whole. In it, the terms "universe" and "cosmos" are usually used as synonyms for the term "world".[12] One common definition of the world/universe found in this field is as "[t]he totality of all space and time; all that is, has been, and will be".[13][5][6] Some definitions emphasize that there are two other aspects to the universe besides spacetime: forms of energy or matter, like stars and particles, and laws of nature.[14] World-conceptions in this field differ both concerning their notion of spacetime and of the contents of spacetime. The theory of relativity plays a central role in modern cosmology and its conception of space and time. A difference from its predecessors is that it conceives space and time not as distinct dimensions but as a single four-dimensional manifold called spacetime.[15] This can be seen in special relativity in relation to the Minkowski metric, which includes both spatial and temporal components in its definition of distance.[16] General relativity goes one step further by integrating the concept of mass into the concept of spacetime as its curvature.[16] Quantum cosmology uses a classical notion of spacetime and conceives the whole world as one big wave function expressing the probability of finding particles in a given location.[17]
The world-concept plays a role in many modern theories of modality, sometimes in the form of possible worlds.[18] A possible world is a complete and consistent way how things could have been.[19] The actual world is a possible world since the way things are is a way things could have been. There are many other ways things could have been besides how they actually are. For example, Hillary Clinton did not win the 2016 US election, but she could have won them. So there is a possible world in which she did. There is a vast number of possible worlds, one corresponding to each such difference, no matter how small or big, as long as no outright contradictions are introduced this way.[19]
Possible worlds are often conceived as abstract objects, for example, in terms of non-obtaining states of affairs or as maximally consistent sets of propositions.[20][21] On such a view, they can even be seen as belonging to the actual world.[22] Another way to conceive possible worlds, made famous by David Lewis, is as concrete entities.[4] On this conception, there is no important difference between the actual world and possible worlds: both are conceived as concrete, inclusive and spatiotemporally connected.[19] The only difference is that the actual world is the world we live in, while other possible worlds are not inhabited by us but by our counterparts.[23] Everything within a world is spatiotemporally connected to everything else but the different worlds do not share a common spacetime: They are spatiotemporally isolated from each other.[19] This is what makes them separate worlds.[23]
It has been suggested that, besides possible worlds, there are also impossible worlds. Possible worlds are ways things could have been, so impossible worlds are ways things could not have been.[24][25] Such worlds involve a contradiction, like a world in which Hillary Clinton both won and lost the 2016 US election. Both possible and impossible worlds have in common the idea that they are totalities of their constituents.[24][26]
Within phenomenology, worlds are defined in terms of horizons of experiences.[5][6] When we perceive an object, like a house, we do not just experience this object at the center of our attention but also various other objects surrounding it, given in the periphery.[27] The term "horizon" refers to these co-given objects, which are usually experienced only in a vague, indeterminate manner.[28][29] The perception of a house involves various horizons, corresponding to the neighborhood, the city, the country, the Earth, etc. In this context, the world is the biggest horizon or the "horizon of all horizons".[27][5][6] It is common among phenomenologists to understand the world not just as a spatiotemporal collection of objects but as additionally incorporating various other relations between these objects. These relations include, for example, indication-relations that help us anticipate one object given the appearances of another object and means-end-relations or functional involvements relevant for practical concerns.[27]
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