Common sense is naturally the first component of scientific thought: look about yourself, and the world around you manifests itself as a motionless plane; dropped things always fall down and never up, thus these two directions must necessarily be distinct and mutually exclusive. The night sky consists of a black background, still and star-spotted; planets, the sun and moon move across it periodically.
Science, in general, uncovers not truths, but truths within parameters – these change and evolve, no less because some of those parameters are the parameters of social demands. Later developers of science sought chiefly “technical mastery over nature”, though earlier investigators were charged with the promise of “unfolding divine purpose” within the universe. Arguably many such workers were “contaminated with ideological factors”, but in the intrinsic difficulty of separating the achievements from the achiever this may only be expected. Furthermore many ideas which seem to instigate original inspiration show themselves under scrutiny to “ha[ve] about them as much of the ancient as the modern.” In fact the interchange of paradigms is rarely so revolutionary and total as retrospect would imply.
The World Problem is merely another term for science, but the term “science” is inhibited by its own popularity. The World Problem refers more distinctly to the sufferance of evolutionary growth in ideas, since modern definitions differ considerably from the original conceptions – how far is one topic still the topic initially described after undergoing the metamorphoses which implicate its revolution? Herein lies the semantic evolution implicit within scientific evolution.