oundations, mean nothing. Such beliefs, however are held in place by what lies around them, rathe Historical Complexity r than any pre-requisite before them- in the same way that language is intrinsic to our way of thinking, religion follows this pattern also. This initial proposition of ‘groundlessness’ is in direct contrast with the foundationalist theory which maintains that “all justified beliefs rest ultimately on a foundation of non-inferentially justified beliefs” (Fumerton 2002:210). Therefore, if you are inferring a belief from another state of affairs, then the initial belief is not the foundation, however is preceded by other features or beliefs about the world. In this sense, a pyramid is constructed on which, from the base of foundational beliefs, builds b Historical Complexity eliefs drawn from these foundations, and on these beliefs, those which are drawn from their pre-requisites, in turn by their foundations, are constructed. Simplified, a continuation of the question ‘so what?’ is useful in aiding our understanding. By this meaning, one is seeking the construct which comes before each pretext of belief that could possibly serve as a foundation. In an attempt to separate ‘ground Historical Complexity lessness’ from ‘foundationalism’, an alternative model, a network of such, was proposed. The network does not constitute merely beliefs, but the beliefs, being integral to a form of life, comprise the things we do- so our actions-with the things we believe. A network such as this gives structure and strength to the worldview. Interconnectedness of these beliefs, feelings and practices, is not advocating for a foundational construct, as none of these ideals are self-substantiating- in such, none of them have the self-evidence required to stand alone at the base of the pyramid. “You must bear in mind that the language game, is, so to say, something unpredictable” (Wittgenstein 1969:559) and such is the life and network of those within such existence. On the surface, it could appear here, that Wittgenstein is referring to a foundation, if a belief is held in place by what surrounds it, however, by constructing this network, one can understand that such beliefs are, as with language, a part of an individual’s life, and without self-justification, they remain outside the reach of foundationalism. Malcolm gives the example of two contrasting, yet int Historical Complexity erlinked beliefs- “the view that material things do sometimes go out of existence inexplicably, with our own re>