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Between postmodernism, positivism and (new) atheism]]>
The Renaissance introduced the autonomy of being human which in turn resulted in promoting the position of human understanding as the formal law-giver of nature. Twentieth century philosophy of science acknowledged the necessity of a theoretical frame of reference (paradigm) as well as ultimate (more-than-rational) commitments. Historicism and the linguistic turn, however, relativized the objectivity and neutrality of scientific reason (with its universality) and co-influenced the rise of postmodernism. After discussing the distinction between linear and nonlinear thinking it is shown that Derrida does accept universality outside the human mind. The denial of ontic universality influenced the nominalistic orientation of modern biology, particularly since Darwin's Origin of Species, consistently denying the reality of type laws. Under the spell of Leibniz's slogan that nature does not make leaps, as natural selection merely exemplifies the overriding law of continuity. Darwin was in two minds about accepting his biological idea of nonprogression and his socio-cultural conservatism in which progress was dominant. More recently new atheism divinized natural laws, identified them with human reason, while Hawking even claims that the law of gravity would create the universe out of nothing. Finally physicalism is subjected to immanent criticism, the pretence that mathematics is exact is questioned and some recent problems facing neo-Darwinism are highlighted.<hr/>Die Renaissance-waardering van die mense se outonomie het uitgeloop op die verheffing van die menslike verstand as die formele wetgewer van die natuur. Nogtans sou die wetenskapsfilosofie van die twintigste eeu erkenning verleen aan die noodsaaklikheid van 'n teoretiese verwysingsraamwerk (paradigma) en 'n diepste (meer-as-rasionele) grondoortuiging. Die historisme en die taalwending het die idee van 'n objektief-neutrale rede gerelativeer en bygedra tot die ontstaan van die postmodernisme. Na 'n bespreking van die onderskeiding tussen liniêre en nie- liniêre denke is aangetoon dat Derrida universaliteit buite die menslike gees erken. Die ontkenning van ontiese universaliteit het die nominalistiese oriëntasie van die moderne biologie, veral sedert Darwin se Origin of Species beïnvloed - wat konsekwent die realiteit van tipe-wette misken het. Betower deur die slagspreuk van Leibniz dat die natuur nie spronge maak nie sien Darwin natuurlike seleksie bloot as 'n beliggaming van die oorkoepelende wet van kontinuïteit. Darwin was in twee verdeel tussen sy biologies-non-progressionistiese benadering en sy sosiaal-kulturele konserwatisme waarin die idee van vooruitgang dominant was. Meer onlangs sou die nuwe ateïsme natuurwette goddelik ag en met die menslike rede vereenselwig, met Hawking wat selfs beweer dat die swaartekragwet uit niks die heelal sal skep. Ten slotte is die fisikalisme aan immanente kritiek onderwerp, is die aanspraak dat die wiskunde eksak is bevraagteken en is saaklik aandag geskenk aan enkele resente probleme waarmee die neo-Darwinisme worstel.
Education from a post-post-foundationalist perspective and for post-post-foundationalist conditions]]>
Viewed from a Western historical-philosophical perspective, there seem to be at least three broad philosophical orientations on the basis of which Christian educators could approach their pedagogical task. The first is to approach it from a modernist (foundationalist, rationalist) perspective in terms of which the principles and guidelines gleaned from the Bible are cast into a coherent and all-embracing theory that is deterministically applied to ensure certain pedagogical outcomes. The second is just the opposite, namely to operate post-foundationalistically on the basis of a loose collection of Biblical principles and values, and hence to expect the child or young person to muddle through in the postmodern maze in which they are growing up nowadays. The third, referred to in this article as a post-post-foundationalist orientation, an orientation that arguably also can respond appropriately to post-modern conditions, allows the educator to effectively steer through between these two extremes.<hr/>Daar is, gesien vanuit Westerse histories-filosofiese perspektief, ten minste drie breë filosofiese oriëntasies op grondslag waarvan die Christenopvoeder sy or haar pedagogiese taak kan uitvoer. Die eerste is om vanuit 'n modernistiese (foundationalistiese, rasionalistiese) perspektief die beginsels en riglyne wat uit die Skrif verkry word te giet in 'n samehangende en alomvattende teorie wat deterministies toegepas kan word ten einde sekere uitkomste met die opvoedingshandeling te verseker. Die tweede is presies die teenoorgestelde hiervan, naamlik om post-foundationalisties op te voed aan die hand van 'n losse versameling Bybelse beginsels en waardes, en in werklikheid te verwag dat die kind of die jongmens maar deur die hedendaagse postmoderne doolhof moet voortstrompel. Die derde oriëntasie, waarna in hierdie artikel verwys word as post-post-foundationalisties en wat dalk ook gepas is vir die huidige postmoderne omstandighede, laat die opvoeder toe om effektief tussen hierdie twee uiterstes deur te stuur.
Poetic seeing in visual arts and theology. Aesthetics as a spiritual and loving gaze within the human quest for meaning]]>
A human being is essentially homo aestheticus and not in the first place homo faber. In the light of this basic assumption, it is argued that, due to poetic seeing, interconnectedness between art1, spirituality and the human quest for meaning exists. It is virtually impossible to define art. However, in one way or another, art is connected to imagination, inspiration and creativity. Art probes into the realm of the unseen, thus the value of iconic seeing in visual arts. By means of art, objects are moved into imagination and connected to the 'idea' beyond the vision of phenomenological observation. Serious art probes into the dimension of the unseen; it makes the invisible, visible. Art deals inter alia with 'signals of transcendence' (Peter Berger)2 and opens up new avenues for religious thinking and spiritual experiences. Serious art can thus contribute to the healing dimension of spiritual wholeness. Art can even assist theology in the reframing of existing God-images. In this regard, the notions of a Compassionate God and God as Covenantal Partner for Life, become appropriate alternatives for the imperialistic pantokrator-images (omni-categories) of theism.<hr/>Die mens is wesenlik homo aestheticus en nie in die eerste plek homo faber nie. In die lig van die estetiese funksie van 'n poëtiese skoue kan 'n netwerkverband tussen kuns, spiritualiteit en die mens se soeke na sin voorveronderstel word. Dit is basies onmoontlik om kuns finaal te definieer. Tog het kuns op een of ander manier te doen met 'ver-beeld-ing', inspirasie en kreatiwiteit. Kuns dring die sfeer van die onsienlike binne en 'maak' op 'n skeppende wyse die onsienlike in objekte en visuele waarneming, sigbaar; dit werk heuristies en kreatief-ontdekkend; dit penetreer die sogenaamde 'idee' agter dit wat mens in die fenomenologie van waarneming 'sien'. Kuns is in 'n sekere sin ikonies en staan in verband met transendensie. Kuns breek brute werklikheid oop en is 'n soort van venster vir sinvolle spirituele ervaringe en religieuse denke. Ernstige kuns kan beskou word as 'n vorm van heling op die vlak van 'spirituele gesondheid' (wholeness). Die basiese hipotese is dat die visuele kunste teologie kan help om bestaande, geykte vorme van teologisering, te transformeer. So byvoorbeeld kan die imperialistiese pantokrator-idee van'n 'onveranderlike, teïstiese God' (omni-kategorie) deur middel van religieuse estetika verskuif na die sensitiewe 'Mee-lydende God' (patos-kategorie): God nie as kousaliteitsbeginsel nie maar as Lewende Verbondspartner.
Using Scripture in practical-theological tension-fields]]>
In hierdie artikel beredeneer die outeur die waarde van 'n Sola Scriptura-vertrekpunt as toereikende instrument om die lig van die Woord van God nie alleen op die oppervlakte van 'n prakties-teologiese ondersoekveld te laat skyn nie, maar ook tot in die dieptevlak daarvan. Dit word beredeneer dat die Sola Scriptura-vertrekpunt nie alleen die bybelse teks opsigself behels nie, maar ook 'n lewende verhouding met die God van die Woord by die ondersoekproses betrek. Hierdie benaderingswyse impliseer dat die navorser nie die Skrif bloot op die oppervlakte van die ondersoekproses sal betrek as 'n formele voorskriftelike bron van wat behoort te gebeur in die ondersoekveld nie. Die Skrif sal ook op die dieptevlak van die ondersoekveld gerig word as 'n ontsluitingspunt vir onderliggende motiewe wat in die prakties-teologiese ondersoekveld teenwoordig mag wees. Hierdie metode van Skrifgebruik werk met die volgende geloofsverwagtings: Dat motiewe en handelinge wat waargeneem word in 'n bepaalde spanningsveld onder leiding van die Gees in lewende kontak gebring word met die Een waarin die volheid van die Woord van God geopenbaar word, naamlik Jesus Christus; dat disintegrerende kragte wat aan die werk is in die spanningsveld in kontak gebring word met die integrerende teenwoordigheid van Jesus Christus, sodat die reformerende krag van die Woord in die proses ontsluit kan word.<hr/>In this article the author makes a case for a Sola Scriptura point of departure as an adequate instrument for shining the light of the Word of God not only on the surface level of a practical theological research field, but also on its depth level. It is argued that a Sola Scriptura point of departure does not only involve the biblical text on its own, but also a living relationship with The God who reveals Himself in Scripture. This point of departure entails that the researcher will not only deploy Scripture on the surface level as a mere formal prescriptive source for what ought to happen in the research field. Scripture will also be utilized at the depth level of the research field as a means by means of which the underlying motifs that may be present in the tension field of a particular practical-theological research area are unlocked. This method of using Scripture works with the following faith-expectations: That motifs and actions in a particular tension field will -under the guidance of the Spirit - be brought into living contact with the One in whom the fullness of the Word of God is revealed, namely Jesus Christ; that disintegrative forces at work in the tension field will be brought into contact with the integrative presence of Jesus Christ, unlocking the reformational power of the Word of God in the process.
Sphere sovereignty and irreducibility: The ambiguous use of Abraham Kuyper's ideas during the time of apartheid in South Africa]]>
The purpose of this article is to highlight the notion that the concept of sphere sovereignty as postulated by Abraham Kuyper was used in an ambiguous if not invidious manner in the history of South Africa, specifically during the time of apartheid. On the one hand, it is associated with the justification of apartheid, which is particularly evident in the document Human relations and the South African scene in the light of Scripture (1976). On the other hand, it is also associated with Black Liberation Theology, specifically by Alan Boesak, who resisted apartheid. The problem is that both these perspectives reduce the complexity of reality to race. According to Kuyper sphere sovereignty meant that no aspect of reality could be an absolute point of departure to structure the whole and each aspect is sovereign in its own domain. Thus, race or any other aspect cannot be the norm to structure reality. The unity and the structure of creation are located in God as creator of all reality. It is precisely this irreducible perspective of Kuyper that can be beneficial for postapartheid South Africa because it views reality as a complex connectivity.<hr/>Die doel van hierdie artikel is om aan te dui dat die konsep sfeersoewereiniteit soos gepostuleer deur Abraham Kuyper op 'n dubbelsinnige manier gebruik is in die geskiedenis van Suid-Afrika, spesifiek gedurende die tyd van apartheid. Aan die een kant, word dit geassosieer met die regverdiging van apartheid, wat spesifiek uitkomin die dokument Ras, volk en nasie en volkereverhoudinge in die lig van die Skrif (1976). Aan die ander kant word dit geassosieer met Swart Bevrydingsteologie, spesifiek dié van Alan Boesak, wat weerstand teen apartheid gebied het. Die probleem is dat albei hierdie perspektiewe die kompleksiteit van die werklikheid reduseer tot ras. Volgens Kuyper verwys sfeersoewereiniteit daarna dat geen aspek van die realiteit 'n absolute verwysingspunt kan wees vir die strukturering van die geheel nie en elke aspek is soewerein binne sy eie gebied. Daarom kan nie ras of enige ander aspek 'n norm wees om die realiteit te struktureer nie. Die eenheid en struktuur van die realiteit is gesetel in God as skepper van alle dinge. Dit is juis hierdie anti-reduksionistiese perspektief van Kuyper wat voordele mag bied vir post-apartheid Suid-Afrika.
Integrating Christian living and international management]]>
This article investigates how Christian living and international management practice can be integrated. We argue that dualistic and reductionist conceptions of the relationship of faith and work can be observed in international management theory, and in some Christian-theological approaches to business ethics. Similarly, a separation between faith and work is adopted by certain management practitioners. However, such dualistic and reductionist conceptions are inadequate in the light of actual practice of international management. A case study revealed that international management theory and practitioners can be critiqued because of a lack of consideration of the connection between faith and management practice. A re-thinking of international management practice without the artificial separation of faith and practice is needed. This requires the development of a non-dualistic approach to Christian living and a combination of conceptual and empirical research to explore actual practice in international management contexts.<hr/>Hierdie artikel ondersoek die moontlikheid hoe 'n Christelike lewenswyse en internasionale bestuurspraktyk geïntegreer kan word. Ons redeneer dat dualistiese en onderwerpende opvattinge oor die verhouding tussen geloof en werk in internasionale bestuursteorie en in sommige Christelike Teologiese benaderinge tot sake-etiek waargeneem kan word. Net so word 'n skeiding tussen geloof en werk deur sekere bestuurspraktisyns ingeneem. Sulke dualistiese en onderwerpende opvattinge is egter onvoldoende in die lig van die werklike beoefening van internasionale bestuur. 'n Gevallestudie het geopenbaar dat internasionale bestuursteorie en praktisyns gekritiseer kan word vanweë 'n gebrek aan die inagneming van die verbintenis tussen geloof en die bestuurspraktyk. 'n Heroorweging van internasionale bestuurspraktyk sonder die kunsmatige skeiding van geloof en beoefening is noodsaaklik. Dit vereis die ontwikkeling van 'n nie-dualistiese benadering tot die Christelike lewenstyl en 'n kombinasie van konsepsuele en empiriese navorsing om die feitelike praktyk in internasionale bestuurskontekste te ondersoek.
Christian religious leadership and the challenge of sustainable transformational development in post-military Nigeria: Towards a reappraisal]]>
This article seeks to make an initial contribution towards a reappraisal of how the Christian religious leadership in Nigeria is beginning to chart a new course in social transformation that has the potential to engender sustainable transformational development in the country. This aim is met by first providing the necessary contextual orientation of how the two broad areas of political governance and economic development present themselves as prevailing major social challenges in present-day post-military Nigeria. This is followed by a discussion of the role of leadership as a primary causal and redeeming factor in meeting the challenge of sustainable transformational development both in Nigeria and African society at large. The authors proceed then towards the main focus of the article, namely to move - on the basis of a literature and empirical exploration -towards a reappraisal of how the Christian religious leadership in present-day Nigeria is beginning to exert itself as an emerging movement for sustainable transformational development through particular institutional arrangements and modes of social engagement. This reappraisal leads the authors to end with a synthesising reflection on what they consider to be not only the most outstanding contribution to date by the Christian religious leadership in present-day Nigeria in advancing a sustainable transformational development agenda, but also the crucial challenges that this leadership still faces in meeting such an agenda.<hr/>Hierdie artikel poog om 'n eerste bydrae te maak tot 'n herwaardering van die wyse waarop die Christelike godsdienstige leierskap in Nigerië besig is om 'n nuwe weg te baan in sosiale transformasie wat die potensiaal het om volhoubare transformasionele ontwikkeling in dié land te bewerkstellig. Hierdie doelwit word bereik deur eerstens 'n kontekstuele oriëntering te bied van hoe die twee breë terreine van politieke staatsbestuur en ekonomiese ontwikkeling hulself as heersende sosiale uitdagings in hedendaagse post-militêre Nigerië aanbied. Dit word gevolg deur 'n bespreking van leierskap as 'n primêr oorsaaklike en bevrydende faktor in die realisering van volhoubare transformasionele ontwikkeling beide in Nigerië en die samelewing van Afrika in die breë. Hierna verskuif die bespreking na die sentrale fokus van die artikel, naamlik om op grond van 'n literatuur- en empiriese ondersoek te beweeg na 'n herwaardering van die Christelike godsdienstige leierskap as 'n ontluikende beweging vir volhoubare transformasionele ontwikkeling in hedendaagse Nigerië by wyse van spesifieke institusionele inrigtings en modusse van sosiale betrokkenheid. Hierdie herwaardering lei die skrywers daartoe om af te sluit met 'n samevattende refleksie nie slegs oor wat hul beskou as die mees uitstaande bydrae tot op hede deur die Christelike godsdienstige leierskap in hedendaagse Nigerië in die bevordering van 'n volhoubare transformasionele ontwikkelingsagenda nie, maar ook as die kritieke uitdagings wat dié leierskap steeds in die gesig staar in die voltrekking van sodanige agenda.
Academic honesty: Perceptions of millennial university students and the role of moderating variables]]>
Student academic dishonesty is increasing locally and internationally and universities are devising strategies to address this problem. The first year of academic study lays the foundation for future years of study and, as such, is critical in the establishment of adherence to academic values. As part of a larger project, the perceptions about academic honesty of first-year students belonging to the millennial generation at a large South African public university were obtained with a view to identifying trends in perceptions between the 2011 and 2012 student cohorts as well as the relationship between student sub-groups and perceptions held about academic honesty. The present study also sought to validate the findings of the 2011 study. The population comprised all 22 442 students entering the University for the first time during the 2011 and 2012 academic years. Combined Strategy Sampling, followed by cluster sampling was used to obtain a sample of 5 730 students (3 611 in 2011 and 2 119 in 2012), broadly representative of the institutional population. In this regard, the 2011 sample of Thomas and van Zyl (2012) (3 611 students) was combined with the sample of the present study (2 119). A questionnaire, developed from the literature, comprising 12 ethical statements was used as the survey instrument. The data for the 2012 student sample was compared to that obtained from the Thomas and van Zyl (2011) sample and, by means of Chi-square tests and Standardised Residuals, the statistical association between perceptions held by members of student sub-groups and perceptions about academic honesty was investigated. The sample of both years of first-year students indicated a trend in perceptions and one that pointed to an understanding of the meaning of academic dishonesty yet a regard for it as a relative concept and one that is superseded by, for example, the belief that right and wrong is a matter of personal opinion, that ideas do not belong to anyone and that information is accessible and free. This implies that these students enter academia with perceptions about academic honesty that may differ to those founded on the value authenticity in academia. Differences in opinion were found amongst students of different language groups and the qualification for which they were registered. It is recommended that the values of academia should be reinforced with this student group and that broad pedagogic approaches, whilst reinforcing these values, should be tailored and differentiated according to the specific nature of each faculty and with particular sensitivity to the writing needs of students who belong to different language groups.<hr/>Die insidensie van studente akademiese oneerlikheid is 'n toenemende probleem beide op nasionale en internasionale vlak en universiteite is besig om strategieë in plek te sit om hierdie problem aan te spreek. Die eerste studiejaar is 'n kritieke moment vir die vestiging van gepaste akademiese waardes omdat dit die fondament lê vir die daaropvolgende studiejare. Die huidige studie vorm deel van 'n groter projek wat die persepsies van sogenaamde milleniale generasie eerstejaarstudente oor akademiese eerlikheid by 'n groot publieke universiteit in Suid Afrika ondersoek het. Die doel van die ondersoek was om tendense in die persepsies van studente wat tussen 2011 en 2012 die universiteit betree het asook die onderlinge verwantskappe tussen verskeie sub-groepe in verband met akademiese eerlikheid te ondersoek. Die huidige studie het ook gepoog om die bevindinge van die 2011 studie te valideer. Die populasie waaruit die steekproef geneem is het bestaan uit al 22 442 studente wat die Universiteit tydens die 2011 en 2012 akademiese jare vir die eerste keer betree het. Gekombineerde strategie steekproefneming, gevolg deur trossteekproefneming is gebruik om 'n steekproef van 5 730 studente (3 611 in 2011 en 2 119 in 2012) te selekteer. Die steekproef was demografies gesproke verteenwoordigend van die institusionele student profiel. Vir die doel van hierdie studie is die 2011 steekproef van Thomas en van Zyl (2012) (3 611 studente) en die 2012 steekproef (2 119 studente) gekombineer. 'n Vraelys wat vanuit die litteratuur ontwikkel is en wat uit 12 eties gelaaide stellings bestaan het, is as navorsingsinstrument gebruik. Die data van die 2012 steekproef is vergelyk met die data van Thomas en van Zyl (2011) en die chi-kwadraat toets met gestandardiseerde residue is gebruik om die statistiese verband tussen verskillende sub-groepe en hul persepsies oor akademiese eerlikheid te ondersoek. Tendense wat daarop dui dat studente die betekenis van akademiese oneerlikheid verstaan, maar dit as 'n relatiewe konsep beskou, was waarneembaar in beide steekproewe wat hier ondersoek is. Die studente het aangedui dat hul oortuiging dat "reg en verkeerd slegs 'n kwessie van persoonlike oortuiging is" en dat "idees nie aan iemand kan behoort nie maar dat hulle vryelik beskikbaar en bruikbaar moet wees" belangriker is as konsepte wat tradisioneel verband hou met akademiese oneerlikheid. Dit impliseer dat hierdie studente dikwels die akademie betree met persepsies oor akademiese oneerlikheid wat verskil van die tradisionele akademiese verstaan wat op die belangrikheid van egtheid in die akdedemie gegrond is. Die huidige studie het verskille in sienings gevind tussen verskillende taalgroepe asook tussen die verskillende studierigtings. Hierdie studie beveel aan dat die waardes wat eie is aan die akademie duidelik gekommunikeer sal word in die groter studentegroep. Dit moet gedoen word deur algemene pedagogiese benaderings asook op pasgemaakte maniere wat die behoeftes en aard van verskillende fakulteite asook die verskillende skryfbehoeftes van verskillende taalgroepe in ag neem.