The nascent theory of emergence is not only a plausible model for the course of natural and biolo... more The nascent theory of emergence is not only a plausible model for the course of natural and biological processes, but also of developments at an interpersonal and social level. In order to apply it to theology, I propose a non-causal approach to the discipline. In this article non-causal presupposes a non-linear, non-deterministic causality. Brief excerpts from the classical view of causality highlight the problems it entails. The quantification of reality following the rise of statistical science introduced all the elements that were to feature in the eventual theory of emergence: chance, probability, chaos, multiplicity (which nonetheless translated into regularity, and the notion of normativity associated with the mean and the dispersion of variables around it. The control principle is criticised, and preference is given to the concepts of freedom and spontaneity. The article concludes with some applications of a non-causal theology.
Re search In sti tute for The ol ogy and Re li gion Uni ver sity of South Af rica PO Box 392, Pre... more Re search In sti tute for The ol ogy and Re li gion Uni ver sity of South Af rica PO Box 392, Pre to ria 0003, South Af rica E-mail: <dtoitcw@unisa.ac.za>
... 8 Michel Serres, quoted by F. de Beer, 'Literature, the Media and Human Subjectivity,&#x... more ... 8 Michel Serres, quoted by F. de Beer, 'Literature, the Media and Human Subjectivity,' , ournal of Literary Studies 17 (3 and 4 ... the Powerful: Christian Righteousness and the Redistribution of Power,' in Religion and the Reconstruction of Civil Society (ed. JW de Gruchy and S ...
religion and knowledge C W du Toit It would appear that the epistemological tradition of the West... more religion and knowledge C W du Toit It would appear that the epistemological tradition of the West is culminating in the present science-religion debate. The evolutionary model is being used increasingly in different disciplines as a guideline to understand humans and their action in the world. The struggle for explaining the action of God has shifted from the world of history and texts to the invisible level of quantum physics and molecular biology. It seems that levels of indeterminacy in quantum mechanics and autopoietic systems offer space to explain the action of God. On the human level integrity is sought by linking the highest level of consciousness and rationality to the very basic level of molecular and 'genetic structures. These issues are dealt with and specifIC attention is given to autopoietic systems and the biological roots of rationality. HTS 56(2&3) 2000 Digitised by the University of Pretoria, Library Services C Wdu Toil • postfoundationalism (Van Huyssteen); • critical realism (Van Kooten Niekek); • naturalism (Drees);
that the phenomenon of religion and religious experience are more than mere brain functions. The ... more that the phenomenon of religion and religious experience are more than mere brain functions. The place of religion and the continued importance of religion and religious experience are confirmed. The metaphysical mind in its physical environment 1012 HTS 58(3) 2002 cluster of disciplines dealing with mental functioning: motor control, perception, recognition, language, memory and reasoning. 2 One branch of cognitive science deals with computer modelling of mental processes (Murphy 1998:14). Other important fields of study include behavioural neuroscience which tries to understand the neurobiological substrates of behaviour while cognitive psychology deals, among other things, with human learning and memory. Arbib (1999:81) distinguishes brain talk, mind talk and spirit talk. Brain talk speaks of lesion data, anatomy, neurophysiology and neurochemistry. Mind talk speaks of intention, action, perception, consciousness, and responsibility. Together they are regarded as neuroscience embedded within cognitive science. Spirit talk is construed as mind talk or God talk, or as something that regards our identity as being rooted in our relation with God. Although these approaches can be distinguished, they cannot be separated. Mind-brain sciences must take the whole person in its environment and different contexts into account to avoid reductionism. This seems to be an unattainable task. Such is the nature of complex systems, and the human person embodies ultimate biological complexity. 3 However, neuroscientific models for religious experience abound and challenge theologians to respond. HTS 58(3) 2002
Over the years the literary world has been one of the most productive and creative sources of Jes... more Over the years the literary world has been one of the most productive and creative sources of Jesus interpretation. This article gives an overview of som aspects of developments in this filed with reference to the African and Afriko.ner contexts. The way in which Jesus is fictionally transformed may reflect the influence of scholarly research, popular and innovative Jesus interpretations, existential questions, and cultural fluctuations, or simply a celebration of imagination. The relationship between theology and literature is vital to both fields. Theology is challenged by the freedom of the novel and the novel stimulated by theological findings. After dealing with some categories of fictional narratives, a Jew examples are discussed. The article gives attention to Jesus in postmodem novels and in postcolonial literature. An African novel is referred to and then Jesus is dealt with more extens;-~ely in Afriko.ans poems. Examples are given from the work of SheilaCussons, Breyten Breytenbach and Adam Small. The article closes with the sentiment that Jesus interpretations remain a critical and creative comment on humankind and its religion.
The paper focuses on Sino-African relations with specific reference to South Africa. An outline i... more The paper focuses on Sino-African relations with specific reference to South Africa. An outline is given of recent developments that will act as roadmap for the unfolding of this relationship. The question whether China’s African interest can be seen as tacit colonisation is discussed. Allaying these fears prompts the question if Chinese presence will make any difference in African development. To answer this question the focus shifts to economic models and the Chinese recipe for economic progress. While Confucianism was opposed during the cultural revolution of Mao Zedong it now forms the basis for Chinese foreign policy and internal affairs. This is briefly investigated. Some Confucian ideas are related to basic African concepts to find a common ground in Afro-Chinese relations. The impact of secular Confucianism for African spirituality is discussed.
Abstract
In this contribution, an overview of distinct ways in which the interplay between knowle... more Abstract In this contribution, an overview of distinct ways in which the interplay between knowledge, values and beliefs took shape in the South African context since 1948 is offered. This is framed against the background of the paleontological significance of South Africa and an appreciation of indigenous knowledge systems but also of the ideological distortion of knowledge and education during the apartheid era through the legacy of neo-Calvinism. The overview includes references to discourse on human rationality (as an implicit critique against ideology), on the use of social sciences in theological reflection, on the teaching of evolution in public schools, on science and religion, and on religion and ecology. The essay concludes with a survey of some of the major voices regarding the interface between religion and science in South Africa.
Since the dawn of civilisation humans have grappled with the problem of the genesis of the cosmos... more Since the dawn of civilisation humans have grappled with the problem of the genesis of the cosmos. It could not have happened of its own accord: the origin of the earth, humankind, flora and fauna had to be accounted for. They found it in creator gods, nature, natural laws and, especially, human activity. Little was left to chance. The S&R dialogue is the latest episode in the history of genesis thinking. God’s role in the origin of the universe remains a major bugbear. The article examines episodes in genesis thinking and some important developments up to the present in physical science, philosophy, theology and jurisprudence. These sciences all passed through much the same evolution. They discovered laws that determined the origin of things and these were intimately linked with God or the supernatural. Round about the time of the scientific revolution the various sciences started making a distinction between nature and super-nature and the laws governing the order of nature were explored independently (empirically and rationally). Nowadays very few disciplines, in their respective fields, reduce the origin to law(s). Indeed, the notion of law being the origin is considered reductionist. Genesis thinking has to allow for a multiplicity of factors governing reality and find meaning in that complexity.
Evil and human suffering seem to be a perennial problem. Final answers to the enigma may be impos... more Evil and human suffering seem to be a perennial problem. Final answers to the enigma may be impossible, but we can endeavour to structure the debate and avoid increasing suffering by "wrong" ways of thinking – our theories merely exacerbate the suffering. The question of evil, suffering and theodicy was dealt with extensively in the 18th century. This article revisits the ideas of Hume and Voltaire, representing much of 18th century thought on the subject, in order to determine its relevance to present-day thinking. Voltaire's Candide ridicules Lessing's idea that we have the best of all possible worlds. Thinking about evil and suffering is always causal: Why did it happen? Who/what caused it? In this regard Hume indicated that the 'necessary' connection we make between cause and effect is no more than a custom (operation) of mind, and often wrong. We establish causal patterns over a period of time and apply them uncritically and unscientifically in our daily explanation of events. This seems to be analogous to the naturalistic fallacy (Moore) of deriving an ethical 'ought' from an empirical 'is' (fact). Causal operation on a physical level is transposed to the moral level of human conduct. We establish a causal link between ethical conduct and what 'consequently' transpires in our lives. This explains why we attribute much of what happens in our lives to either God or the devil. The article challenges theology to engage with science and the natural explanations it offers, in a manner that maintains vistas of the transcendent, including the experience of awe, wonderment, respect and worship.
Abstract
This article examines the development of epistemology in the modernist era. Knowledge sy... more Abstract This article examines the development of epistemology in the modernist era. Knowledge systems are inconceivable unless conceptualised epistemologically. But what is to be done if epistemology leads us to discover that knowledge is a mystery? Hence the focus is on post‐foundationalism/post‐epistemology, which stresses that all knowledge systems, for all their professions of neutrality and objectivity, are merely reflections of the dimensions of human nature. This highlights the importance of virtue epistemology, which epitomises all these dimensions. This implies balancing local and universal aspects of knowledge. Such a balance is possible in the African context, a hybrid of global and local cultures, which displays both modern and postmodern traits. The article concludes with a reference to the power strategies underlying knowledge systems. The emphasis is on human self‐understanding as an essential requirement for knowledge.
Th e article reflects on the ongoing relevance of Biko’s thought 30 years after his death. It is ... more Th e article reflects on the ongoing relevance of Biko’s thought 30 years after his death. It is not so much a comparison between Biko and Bonhoeffer’s thinking as it is a focus on one aspect of Bonhoeffer’s thinking, namely the insistence on independence and self-responsibility in your own situation, which is a premise of Biko’s thinking. As the father of Black Consciousness in South Africa, Biko laid the foundation for black self-understanding and self-responsibility. Th e value of his thinking lies in a hermeneutics of consciousness, which he established and which is a presupposition of his ideals of self-responsibility and self-emancipation. Biko’s hermeneutics of the self is considered with reference to the forces that kept black people captive. Although Black Consciousness is seen as a historically contingent phenomenon, the challenge of black liberation remains. Biko’s legacy is vital for the establishment of a hermeneutics of poverty and freedom, which is presented as a condition for African liberation in the 21st century.
Africa has entered the era of democratic government and economic globalisation. The first steps o... more Africa has entered the era of democratic government and economic globalisation. The first steps on this road is not free from growth pains. Nor can we predict that democratic government will assume the same form in all African countries, any more than their style of participation in a global economy. In this respect South Africa remains a shining example to Africa countries of relative success in these two fields. This article focuses on the evolution of African democracy from the angle of power sharing problems, which are often the sequel to unsuccessful elections. African diversity requires the establish of a culture of effective power sharing. Power sharing is viewed in the context of style of government and economic realities. The case of Zimbabwe is highlighted. The question is whether there are ethical norms to provide guidelines for power sharing negotiations. It is discussed with reference to a biological hermeneutics of desire, scarcity and self-interest. The democratic ideal of citizens’ involvement in processes of government is outlined in terms of Hannah Arendt’s work.
The article offers examples of a post-Reformation theology which could be described as postmodern... more The article offers examples of a post-Reformation theology which could be described as postmodern, post-metaphysical, anti-fundamentalist, immanent transcendent, corporeal, narrative, holistic and secularly spiritual. As examples of the kind of Reformed belief that is increasingly questioned it examines the doctrine of revelation, the doctrine of God and of salvation, with proposals of how they could be accommodated in an immanent transcendent model. Philosophy of consciousness (with reference to Hegel and Sartre) serves to clarify the transcendentally wired nature of human consciousness. The underlying question is how affect can be understood in a rational, epistemological framework. Human consciousness has to be linked to bodily functions, more especially emotions, to appreciate how religious experience occurs in a secular spiritual context. Narrative is spotlighted as the medium that is pre-eminently suited to convey a holistic concept of religious experience.
Dante’s Commedia represents one of the great classical works of the Middle Ages and renewed inter... more Dante’s Commedia represents one of the great classical works of the Middle Ages and renewed interest in this work has been stimulated by the recent publication of Dan Brown’s novel Inferno. This article explores some of the main theological influences in Dante’s Inferno with special focus on mystical elements underlying the work. This is done in dialogue with the ideas of J.S. Kruger as it comes to the fore in his recent translation of the Inferno into Afrikaans. He proposes that the Inferno is mystically inclined (tendensie) although the explanation of these mystical elements may transcend the apparent intention (intensie) of the work. Kruger brings a wide horizon of mystical traditions into play that spans all religions and historical periods. He identifies common mystical elements that Dante share with these traditions. Attention is also given to the idea of Ungrund (the groundless), the Absolute and Infinitive. The article expands on some theological motives in Dante’s work. Dante’s combination of historical facts with imaginative depictions thereof is compared with the notion of immanent transcendence. Immanent transcendence in this context describes the movement from the quotidian and historical to the imaginative transcendent world that accommodates the mystical. Reference is made to the role of human biology, science and the subconscious in Dante’s work. In this context dream and dance is suggested as important mystical metaphors.
The big challenge in our bio-century is to view the various accounts of what life is in a holisti... more The big challenge in our bio-century is to view the various accounts of what life is in a holistic perspective. When we want to explore what life really is genome and brain research are the two extremes poles of our inquiry. Against that background traditional theological reflection on life as a gift from a creator God calls for redefinition. The question of what life is cannot be viewed in isolation. Nor is it easy to explain how the various levels interrelate and eventually give rise to intelligent consciousness. Hence the question must focus on transitions from lower to higher levels of complexity. Crucial among these are the transition from nonlife to life; from the quantum realm to that of classical physics; the evolutionary transitions between diverse forms of life; the transition from matter (brain) to mind; and the transition between immanent and transcendent forms of consciousness. The mystery of life derives from its scope and openness. Discovery of its components made it possible to reduce it to one of its parts. To obviate that reduction we turn to the whole and its mysterious transitions, which necessarily entails a speculative element. Our a posteriori knowledge is inevitably followed by models based on a priori intuition. That is where awareness of the transcendent (religion) fits in. The emergence model promises to explain the transitions. At any rate it is an improvement on earlier notions of linear causality.
In this article the latest developments in particle physics form the basis for rethinking
their i... more In this article the latest developments in particle physics form the basis for rethinking their implications for a religious doctrine of creation. The assumption is that scientific insights that are accepted on solid grounds will influence belief, but will not replace or terminate it. Some aspects of particle physics provide a background to explain the importance of the discovery of the Higgs boson. The question is: can science serve as the final explicator of the world? After looking at the role of metaphysics and truth in science, we briefly consider some unsuccessful attempts to assign God a demonstrable place in physical reality. Would that necessarily imply a creator God? The role of belief in creation in the origin and development of religions is traced in order to determine whether religions entailing such a belief are viable, with due regard to the impact of worldview and evolution on the doctrines of creation and God. In conclusion we look at the distinctive contribution of religion to human life with reference to the role of emotion and affect.
Emotion is caused by many factors, some of which are evolutionary, neurological, chemical,
enviro... more Emotion is caused by many factors, some of which are evolutionary, neurological, chemical, environmental, societal, personal and religious. Mostly, however, we are oblivious of the causal factors, many of which may function on a biological level or subconsciously, although the emotional effect is experienced physically and consciously. Emotions change as the trigger mechanisms in the cultural context change. This usually happens unnoticed over long periods. Internet databases have now made it possible to study the use of emotive words; this point is discussed. Of particular interest is the interaction between emotion and reason. Models that reduce emotion to the physical level are scrutinised critically. Reason is not emotionless and emotion is not always irrational. The close interrelationship of emotion and reason often makes it difficult to distinguish accurately between the two. The so-called affective turn takes cognisance of cultural, social, religious and other environmental factors; this broader approach clarifies the importance of affect’s role in rationality. One way of viewing emotion and affect is to look at the accompanying language; here the role of metaphor and narrative is pertinent. The traditional elevation of reason above emotion is examined critically as part of the affective turn that broadens the meaning and scope of emotions. I focus on the role of emotion in religion and factors that influence it, and explore the accent of affect in new spiritualities.
The article traces the development of causality in physical science and examines its functioning ... more The article traces the development of causality in physical science and examines its functioning in theology, as well as its demand for a different approach to power, especially the omnipotence and omnicausality of God. The three main phases in the development of causality is briefly men-
The nascent theory of emergence is not only a plausible model for the course of natural and biolo... more The nascent theory of emergence is not only a plausible model for the course of natural and biological processes, but also of developments at an interpersonal and social level. In order to apply it to theology, I propose a non-causal approach to the discipline. In this article non-causal presupposes a non-linear, non-deterministic causality. Brief excerpts from the classical view of causality highlight the problems it entails. The quantification of reality following the rise of statistical science introduced all the elements that were to feature in the eventual theory of emergence: chance, probability, chaos, multiplicity (which nonetheless translated into regularity, and the notion of normativity associated with the mean and the dispersion of variables around it. The control principle is criticised, and preference is given to the concepts of freedom and spontaneity. The article concludes with some applications of a non-causal theology.
Re search In sti tute for The ol ogy and Re li gion Uni ver sity of South Af rica PO Box 392, Pre... more Re search In sti tute for The ol ogy and Re li gion Uni ver sity of South Af rica PO Box 392, Pre to ria 0003, South Af rica E-mail: <dtoitcw@unisa.ac.za>
... 8 Michel Serres, quoted by F. de Beer, 'Literature, the Media and Human Subjectivity,&#x... more ... 8 Michel Serres, quoted by F. de Beer, 'Literature, the Media and Human Subjectivity,' , ournal of Literary Studies 17 (3 and 4 ... the Powerful: Christian Righteousness and the Redistribution of Power,' in Religion and the Reconstruction of Civil Society (ed. JW de Gruchy and S ...
religion and knowledge C W du Toit It would appear that the epistemological tradition of the West... more religion and knowledge C W du Toit It would appear that the epistemological tradition of the West is culminating in the present science-religion debate. The evolutionary model is being used increasingly in different disciplines as a guideline to understand humans and their action in the world. The struggle for explaining the action of God has shifted from the world of history and texts to the invisible level of quantum physics and molecular biology. It seems that levels of indeterminacy in quantum mechanics and autopoietic systems offer space to explain the action of God. On the human level integrity is sought by linking the highest level of consciousness and rationality to the very basic level of molecular and 'genetic structures. These issues are dealt with and specifIC attention is given to autopoietic systems and the biological roots of rationality. HTS 56(2&3) 2000 Digitised by the University of Pretoria, Library Services C Wdu Toil • postfoundationalism (Van Huyssteen); • critical realism (Van Kooten Niekek); • naturalism (Drees);
that the phenomenon of religion and religious experience are more than mere brain functions. The ... more that the phenomenon of religion and religious experience are more than mere brain functions. The place of religion and the continued importance of religion and religious experience are confirmed. The metaphysical mind in its physical environment 1012 HTS 58(3) 2002 cluster of disciplines dealing with mental functioning: motor control, perception, recognition, language, memory and reasoning. 2 One branch of cognitive science deals with computer modelling of mental processes (Murphy 1998:14). Other important fields of study include behavioural neuroscience which tries to understand the neurobiological substrates of behaviour while cognitive psychology deals, among other things, with human learning and memory. Arbib (1999:81) distinguishes brain talk, mind talk and spirit talk. Brain talk speaks of lesion data, anatomy, neurophysiology and neurochemistry. Mind talk speaks of intention, action, perception, consciousness, and responsibility. Together they are regarded as neuroscience embedded within cognitive science. Spirit talk is construed as mind talk or God talk, or as something that regards our identity as being rooted in our relation with God. Although these approaches can be distinguished, they cannot be separated. Mind-brain sciences must take the whole person in its environment and different contexts into account to avoid reductionism. This seems to be an unattainable task. Such is the nature of complex systems, and the human person embodies ultimate biological complexity. 3 However, neuroscientific models for religious experience abound and challenge theologians to respond. HTS 58(3) 2002
Over the years the literary world has been one of the most productive and creative sources of Jes... more Over the years the literary world has been one of the most productive and creative sources of Jesus interpretation. This article gives an overview of som aspects of developments in this filed with reference to the African and Afriko.ner contexts. The way in which Jesus is fictionally transformed may reflect the influence of scholarly research, popular and innovative Jesus interpretations, existential questions, and cultural fluctuations, or simply a celebration of imagination. The relationship between theology and literature is vital to both fields. Theology is challenged by the freedom of the novel and the novel stimulated by theological findings. After dealing with some categories of fictional narratives, a Jew examples are discussed. The article gives attention to Jesus in postmodem novels and in postcolonial literature. An African novel is referred to and then Jesus is dealt with more extens;-~ely in Afriko.ans poems. Examples are given from the work of SheilaCussons, Breyten Breytenbach and Adam Small. The article closes with the sentiment that Jesus interpretations remain a critical and creative comment on humankind and its religion.
The paper focuses on Sino-African relations with specific reference to South Africa. An outline i... more The paper focuses on Sino-African relations with specific reference to South Africa. An outline is given of recent developments that will act as roadmap for the unfolding of this relationship. The question whether China’s African interest can be seen as tacit colonisation is discussed. Allaying these fears prompts the question if Chinese presence will make any difference in African development. To answer this question the focus shifts to economic models and the Chinese recipe for economic progress. While Confucianism was opposed during the cultural revolution of Mao Zedong it now forms the basis for Chinese foreign policy and internal affairs. This is briefly investigated. Some Confucian ideas are related to basic African concepts to find a common ground in Afro-Chinese relations. The impact of secular Confucianism for African spirituality is discussed.
Abstract
In this contribution, an overview of distinct ways in which the interplay between knowle... more Abstract In this contribution, an overview of distinct ways in which the interplay between knowledge, values and beliefs took shape in the South African context since 1948 is offered. This is framed against the background of the paleontological significance of South Africa and an appreciation of indigenous knowledge systems but also of the ideological distortion of knowledge and education during the apartheid era through the legacy of neo-Calvinism. The overview includes references to discourse on human rationality (as an implicit critique against ideology), on the use of social sciences in theological reflection, on the teaching of evolution in public schools, on science and religion, and on religion and ecology. The essay concludes with a survey of some of the major voices regarding the interface between religion and science in South Africa.
Since the dawn of civilisation humans have grappled with the problem of the genesis of the cosmos... more Since the dawn of civilisation humans have grappled with the problem of the genesis of the cosmos. It could not have happened of its own accord: the origin of the earth, humankind, flora and fauna had to be accounted for. They found it in creator gods, nature, natural laws and, especially, human activity. Little was left to chance. The S&R dialogue is the latest episode in the history of genesis thinking. God’s role in the origin of the universe remains a major bugbear. The article examines episodes in genesis thinking and some important developments up to the present in physical science, philosophy, theology and jurisprudence. These sciences all passed through much the same evolution. They discovered laws that determined the origin of things and these were intimately linked with God or the supernatural. Round about the time of the scientific revolution the various sciences started making a distinction between nature and super-nature and the laws governing the order of nature were explored independently (empirically and rationally). Nowadays very few disciplines, in their respective fields, reduce the origin to law(s). Indeed, the notion of law being the origin is considered reductionist. Genesis thinking has to allow for a multiplicity of factors governing reality and find meaning in that complexity.
Evil and human suffering seem to be a perennial problem. Final answers to the enigma may be impos... more Evil and human suffering seem to be a perennial problem. Final answers to the enigma may be impossible, but we can endeavour to structure the debate and avoid increasing suffering by "wrong" ways of thinking – our theories merely exacerbate the suffering. The question of evil, suffering and theodicy was dealt with extensively in the 18th century. This article revisits the ideas of Hume and Voltaire, representing much of 18th century thought on the subject, in order to determine its relevance to present-day thinking. Voltaire's Candide ridicules Lessing's idea that we have the best of all possible worlds. Thinking about evil and suffering is always causal: Why did it happen? Who/what caused it? In this regard Hume indicated that the 'necessary' connection we make between cause and effect is no more than a custom (operation) of mind, and often wrong. We establish causal patterns over a period of time and apply them uncritically and unscientifically in our daily explanation of events. This seems to be analogous to the naturalistic fallacy (Moore) of deriving an ethical 'ought' from an empirical 'is' (fact). Causal operation on a physical level is transposed to the moral level of human conduct. We establish a causal link between ethical conduct and what 'consequently' transpires in our lives. This explains why we attribute much of what happens in our lives to either God or the devil. The article challenges theology to engage with science and the natural explanations it offers, in a manner that maintains vistas of the transcendent, including the experience of awe, wonderment, respect and worship.
Abstract
This article examines the development of epistemology in the modernist era. Knowledge sy... more Abstract This article examines the development of epistemology in the modernist era. Knowledge systems are inconceivable unless conceptualised epistemologically. But what is to be done if epistemology leads us to discover that knowledge is a mystery? Hence the focus is on post‐foundationalism/post‐epistemology, which stresses that all knowledge systems, for all their professions of neutrality and objectivity, are merely reflections of the dimensions of human nature. This highlights the importance of virtue epistemology, which epitomises all these dimensions. This implies balancing local and universal aspects of knowledge. Such a balance is possible in the African context, a hybrid of global and local cultures, which displays both modern and postmodern traits. The article concludes with a reference to the power strategies underlying knowledge systems. The emphasis is on human self‐understanding as an essential requirement for knowledge.
Th e article reflects on the ongoing relevance of Biko’s thought 30 years after his death. It is ... more Th e article reflects on the ongoing relevance of Biko’s thought 30 years after his death. It is not so much a comparison between Biko and Bonhoeffer’s thinking as it is a focus on one aspect of Bonhoeffer’s thinking, namely the insistence on independence and self-responsibility in your own situation, which is a premise of Biko’s thinking. As the father of Black Consciousness in South Africa, Biko laid the foundation for black self-understanding and self-responsibility. Th e value of his thinking lies in a hermeneutics of consciousness, which he established and which is a presupposition of his ideals of self-responsibility and self-emancipation. Biko’s hermeneutics of the self is considered with reference to the forces that kept black people captive. Although Black Consciousness is seen as a historically contingent phenomenon, the challenge of black liberation remains. Biko’s legacy is vital for the establishment of a hermeneutics of poverty and freedom, which is presented as a condition for African liberation in the 21st century.
Africa has entered the era of democratic government and economic globalisation. The first steps o... more Africa has entered the era of democratic government and economic globalisation. The first steps on this road is not free from growth pains. Nor can we predict that democratic government will assume the same form in all African countries, any more than their style of participation in a global economy. In this respect South Africa remains a shining example to Africa countries of relative success in these two fields. This article focuses on the evolution of African democracy from the angle of power sharing problems, which are often the sequel to unsuccessful elections. African diversity requires the establish of a culture of effective power sharing. Power sharing is viewed in the context of style of government and economic realities. The case of Zimbabwe is highlighted. The question is whether there are ethical norms to provide guidelines for power sharing negotiations. It is discussed with reference to a biological hermeneutics of desire, scarcity and self-interest. The democratic ideal of citizens’ involvement in processes of government is outlined in terms of Hannah Arendt’s work.
The article offers examples of a post-Reformation theology which could be described as postmodern... more The article offers examples of a post-Reformation theology which could be described as postmodern, post-metaphysical, anti-fundamentalist, immanent transcendent, corporeal, narrative, holistic and secularly spiritual. As examples of the kind of Reformed belief that is increasingly questioned it examines the doctrine of revelation, the doctrine of God and of salvation, with proposals of how they could be accommodated in an immanent transcendent model. Philosophy of consciousness (with reference to Hegel and Sartre) serves to clarify the transcendentally wired nature of human consciousness. The underlying question is how affect can be understood in a rational, epistemological framework. Human consciousness has to be linked to bodily functions, more especially emotions, to appreciate how religious experience occurs in a secular spiritual context. Narrative is spotlighted as the medium that is pre-eminently suited to convey a holistic concept of religious experience.
Dante’s Commedia represents one of the great classical works of the Middle Ages and renewed inter... more Dante’s Commedia represents one of the great classical works of the Middle Ages and renewed interest in this work has been stimulated by the recent publication of Dan Brown’s novel Inferno. This article explores some of the main theological influences in Dante’s Inferno with special focus on mystical elements underlying the work. This is done in dialogue with the ideas of J.S. Kruger as it comes to the fore in his recent translation of the Inferno into Afrikaans. He proposes that the Inferno is mystically inclined (tendensie) although the explanation of these mystical elements may transcend the apparent intention (intensie) of the work. Kruger brings a wide horizon of mystical traditions into play that spans all religions and historical periods. He identifies common mystical elements that Dante share with these traditions. Attention is also given to the idea of Ungrund (the groundless), the Absolute and Infinitive. The article expands on some theological motives in Dante’s work. Dante’s combination of historical facts with imaginative depictions thereof is compared with the notion of immanent transcendence. Immanent transcendence in this context describes the movement from the quotidian and historical to the imaginative transcendent world that accommodates the mystical. Reference is made to the role of human biology, science and the subconscious in Dante’s work. In this context dream and dance is suggested as important mystical metaphors.
The big challenge in our bio-century is to view the various accounts of what life is in a holisti... more The big challenge in our bio-century is to view the various accounts of what life is in a holistic perspective. When we want to explore what life really is genome and brain research are the two extremes poles of our inquiry. Against that background traditional theological reflection on life as a gift from a creator God calls for redefinition. The question of what life is cannot be viewed in isolation. Nor is it easy to explain how the various levels interrelate and eventually give rise to intelligent consciousness. Hence the question must focus on transitions from lower to higher levels of complexity. Crucial among these are the transition from nonlife to life; from the quantum realm to that of classical physics; the evolutionary transitions between diverse forms of life; the transition from matter (brain) to mind; and the transition between immanent and transcendent forms of consciousness. The mystery of life derives from its scope and openness. Discovery of its components made it possible to reduce it to one of its parts. To obviate that reduction we turn to the whole and its mysterious transitions, which necessarily entails a speculative element. Our a posteriori knowledge is inevitably followed by models based on a priori intuition. That is where awareness of the transcendent (religion) fits in. The emergence model promises to explain the transitions. At any rate it is an improvement on earlier notions of linear causality.
In this article the latest developments in particle physics form the basis for rethinking
their i... more In this article the latest developments in particle physics form the basis for rethinking their implications for a religious doctrine of creation. The assumption is that scientific insights that are accepted on solid grounds will influence belief, but will not replace or terminate it. Some aspects of particle physics provide a background to explain the importance of the discovery of the Higgs boson. The question is: can science serve as the final explicator of the world? After looking at the role of metaphysics and truth in science, we briefly consider some unsuccessful attempts to assign God a demonstrable place in physical reality. Would that necessarily imply a creator God? The role of belief in creation in the origin and development of religions is traced in order to determine whether religions entailing such a belief are viable, with due regard to the impact of worldview and evolution on the doctrines of creation and God. In conclusion we look at the distinctive contribution of religion to human life with reference to the role of emotion and affect.
Emotion is caused by many factors, some of which are evolutionary, neurological, chemical,
enviro... more Emotion is caused by many factors, some of which are evolutionary, neurological, chemical, environmental, societal, personal and religious. Mostly, however, we are oblivious of the causal factors, many of which may function on a biological level or subconsciously, although the emotional effect is experienced physically and consciously. Emotions change as the trigger mechanisms in the cultural context change. This usually happens unnoticed over long periods. Internet databases have now made it possible to study the use of emotive words; this point is discussed. Of particular interest is the interaction between emotion and reason. Models that reduce emotion to the physical level are scrutinised critically. Reason is not emotionless and emotion is not always irrational. The close interrelationship of emotion and reason often makes it difficult to distinguish accurately between the two. The so-called affective turn takes cognisance of cultural, social, religious and other environmental factors; this broader approach clarifies the importance of affect’s role in rationality. One way of viewing emotion and affect is to look at the accompanying language; here the role of metaphor and narrative is pertinent. The traditional elevation of reason above emotion is examined critically as part of the affective turn that broadens the meaning and scope of emotions. I focus on the role of emotion in religion and factors that influence it, and explore the accent of affect in new spiritualities.
The article traces the development of causality in physical science and examines its functioning ... more The article traces the development of causality in physical science and examines its functioning in theology, as well as its demand for a different approach to power, especially the omnipotence and omnicausality of God. The three main phases in the development of causality is briefly men-
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Papers by Cornel du Toit
In this contribution, an overview of distinct ways in which the interplay between knowledge, values and beliefs took shape in the South African context since 1948 is offered. This is framed against the background of the paleontological significance of South Africa and an appreciation of indigenous knowledge systems but also of the ideological distortion of knowledge and education during the apartheid era through the legacy of neo-Calvinism. The overview includes references to discourse on human rationality (as an implicit critique against ideology), on the use of social sciences in theological reflection, on the teaching of evolution in public schools, on science and religion, and on religion and ecology. The essay concludes with a survey of some of the major voices regarding the interface between religion and science in South Africa.
The article examines episodes in genesis thinking and some important developments up to the present in physical science, philosophy, theology and jurisprudence. These sciences all passed through much the same evolution. They discovered laws that determined the origin of things and these were intimately linked with God or the supernatural. Round about the time of the scientific revolution the various sciences started making a distinction between nature and super-nature and the laws governing the order of nature were explored independently (empirically and rationally). Nowadays very few disciplines, in their respective fields, reduce the origin to law(s). Indeed, the notion of law being the origin is considered reductionist. Genesis thinking has to allow for a multiplicity of factors governing reality and find meaning in that complexity.
This article examines the development of epistemology in the modernist era. Knowledge systems are inconceivable unless conceptualised epistemologically. But what is to be done if epistemology leads us to discover that knowledge is a mystery? Hence the focus is on post‐foundationalism/post‐epistemology, which stresses that all knowledge systems, for all their professions of neutrality and objectivity, are merely reflections of the dimensions of human nature. This highlights the importance of virtue epistemology, which epitomises all these dimensions. This implies balancing local and universal aspects of knowledge. Such a balance is possible in the African context, a hybrid of global and local cultures, which displays both modern and postmodern traits. The article concludes with a reference to the power strategies underlying knowledge systems. The emphasis is on human self‐understanding as an essential requirement for knowledge.
so much a comparison between Biko and Bonhoeffer’s thinking as it is a focus on one aspect of
Bonhoeffer’s thinking, namely the insistence on independence and self-responsibility in your
own situation, which is a premise of Biko’s thinking. As the father of Black Consciousness in
South Africa, Biko laid the foundation for black self-understanding and self-responsibility. Th e
value of his thinking lies in a hermeneutics of consciousness, which he established and which is
a presupposition of his ideals of self-responsibility and self-emancipation. Biko’s hermeneutics of
the self is considered with reference to the forces that kept black people captive. Although Black
Consciousness is seen as a historically contingent phenomenon, the challenge of black liberation
remains. Biko’s legacy is vital for the establishment of a hermeneutics of poverty and freedom,
which is presented as a condition for African liberation in the 21st century.
post-metaphysical, anti-fundamentalist, immanent transcendent, corporeal, narrative,
holistic and secularly spiritual. As examples of the kind of Reformed belief that is increasingly
questioned it examines the doctrine of revelation, the doctrine of God and of salvation, with
proposals of how they could be accommodated in an immanent transcendent model. Philosophy
of consciousness (with reference to Hegel and Sartre) serves to clarify the transcendentally wired
nature of human consciousness. The underlying question is how affect can be understood in a
rational, epistemological framework. Human consciousness has to be linked to bodily functions,
more especially emotions, to appreciate how religious experience occurs in a secular spiritual
context. Narrative is spotlighted as the medium that is pre-eminently suited to convey a holistic
concept of religious experience.
The article expands on some theological motives in Dante’s work. Dante’s combination of historical facts with imaginative depictions thereof is compared with the notion of immanent transcendence. Immanent transcendence in this context describes the movement from the quotidian and historical to the imaginative transcendent world that accommodates the mystical. Reference is made to the role of human biology, science and the subconscious in Dante’s work. In this context dream and dance is suggested as important mystical metaphors.
The question of what life is cannot be viewed in isolation. Nor is it easy to explain how the various levels interrelate and eventually give rise to intelligent consciousness. Hence the question must focus on transitions from lower to higher levels of complexity. Crucial among these are the transition from nonlife to life; from the quantum realm to that of classical physics; the evolutionary transitions between diverse forms of life; the transition from matter (brain) to mind; and the transition between immanent and transcendent forms of consciousness.
The mystery of life derives from its scope and openness. Discovery of its components made it possible to reduce it to one of its parts. To obviate that reduction we turn to the whole and its mysterious transitions, which necessarily entails a speculative element. Our a posteriori knowledge is inevitably followed by models based on a priori intuition. That is where awareness of the transcendent (religion) fits in.
The emergence model promises to explain the transitions. At any rate it is an improvement on earlier notions of linear causality.
their implications for a religious doctrine of creation. The assumption is that scientific
insights that are accepted on solid grounds will influence belief, but will not replace
or terminate it. Some aspects of particle physics provide a background to explain the
importance of the discovery of the Higgs boson. The question is: can science serve as
the final explicator of the world? After looking at the role of metaphysics and truth in
science, we briefly consider some unsuccessful attempts to assign God a demonstrable
place in physical reality. Would that necessarily imply a creator God? The role of belief
in creation in the origin and development of religions is traced in order to determine
whether religions entailing such a belief are viable, with due regard to the impact of
worldview and evolution on the doctrines of creation and God. In conclusion we look
at the distinctive contribution of religion to human life with reference to the role of
emotion and affect.
environmental, societal, personal and religious. Mostly, however, we are oblivious of the
causal factors, many of which may function on a biological level or subconsciously, although
the emotional effect is experienced physically and consciously. Emotions change as the trigger
mechanisms in the cultural context change. This usually happens unnoticed over long periods.
Internet databases have now made it possible to study the use of emotive words; this point
is discussed. Of particular interest is the interaction between emotion and reason. Models
that reduce emotion to the physical level are scrutinised critically. Reason is not emotionless
and emotion is not always irrational. The close interrelationship of emotion and reason often
makes it difficult to distinguish accurately between the two. The so-called affective turn takes
cognisance of cultural, social, religious and other environmental factors; this broader approach
clarifies the importance of affect’s role in rationality. One way of viewing emotion and affect
is to look at the accompanying language; here the role of metaphor and narrative is pertinent.
The traditional elevation of reason above emotion is examined critically as part of the affective
turn that broadens the meaning and scope of emotions. I focus on the role of emotion in
religion and factors that influence it, and explore the accent of affect in new spiritualities.
In this contribution, an overview of distinct ways in which the interplay between knowledge, values and beliefs took shape in the South African context since 1948 is offered. This is framed against the background of the paleontological significance of South Africa and an appreciation of indigenous knowledge systems but also of the ideological distortion of knowledge and education during the apartheid era through the legacy of neo-Calvinism. The overview includes references to discourse on human rationality (as an implicit critique against ideology), on the use of social sciences in theological reflection, on the teaching of evolution in public schools, on science and religion, and on religion and ecology. The essay concludes with a survey of some of the major voices regarding the interface between religion and science in South Africa.
The article examines episodes in genesis thinking and some important developments up to the present in physical science, philosophy, theology and jurisprudence. These sciences all passed through much the same evolution. They discovered laws that determined the origin of things and these were intimately linked with God or the supernatural. Round about the time of the scientific revolution the various sciences started making a distinction between nature and super-nature and the laws governing the order of nature were explored independently (empirically and rationally). Nowadays very few disciplines, in their respective fields, reduce the origin to law(s). Indeed, the notion of law being the origin is considered reductionist. Genesis thinking has to allow for a multiplicity of factors governing reality and find meaning in that complexity.
This article examines the development of epistemology in the modernist era. Knowledge systems are inconceivable unless conceptualised epistemologically. But what is to be done if epistemology leads us to discover that knowledge is a mystery? Hence the focus is on post‐foundationalism/post‐epistemology, which stresses that all knowledge systems, for all their professions of neutrality and objectivity, are merely reflections of the dimensions of human nature. This highlights the importance of virtue epistemology, which epitomises all these dimensions. This implies balancing local and universal aspects of knowledge. Such a balance is possible in the African context, a hybrid of global and local cultures, which displays both modern and postmodern traits. The article concludes with a reference to the power strategies underlying knowledge systems. The emphasis is on human self‐understanding as an essential requirement for knowledge.
so much a comparison between Biko and Bonhoeffer’s thinking as it is a focus on one aspect of
Bonhoeffer’s thinking, namely the insistence on independence and self-responsibility in your
own situation, which is a premise of Biko’s thinking. As the father of Black Consciousness in
South Africa, Biko laid the foundation for black self-understanding and self-responsibility. Th e
value of his thinking lies in a hermeneutics of consciousness, which he established and which is
a presupposition of his ideals of self-responsibility and self-emancipation. Biko’s hermeneutics of
the self is considered with reference to the forces that kept black people captive. Although Black
Consciousness is seen as a historically contingent phenomenon, the challenge of black liberation
remains. Biko’s legacy is vital for the establishment of a hermeneutics of poverty and freedom,
which is presented as a condition for African liberation in the 21st century.
post-metaphysical, anti-fundamentalist, immanent transcendent, corporeal, narrative,
holistic and secularly spiritual. As examples of the kind of Reformed belief that is increasingly
questioned it examines the doctrine of revelation, the doctrine of God and of salvation, with
proposals of how they could be accommodated in an immanent transcendent model. Philosophy
of consciousness (with reference to Hegel and Sartre) serves to clarify the transcendentally wired
nature of human consciousness. The underlying question is how affect can be understood in a
rational, epistemological framework. Human consciousness has to be linked to bodily functions,
more especially emotions, to appreciate how religious experience occurs in a secular spiritual
context. Narrative is spotlighted as the medium that is pre-eminently suited to convey a holistic
concept of religious experience.
The article expands on some theological motives in Dante’s work. Dante’s combination of historical facts with imaginative depictions thereof is compared with the notion of immanent transcendence. Immanent transcendence in this context describes the movement from the quotidian and historical to the imaginative transcendent world that accommodates the mystical. Reference is made to the role of human biology, science and the subconscious in Dante’s work. In this context dream and dance is suggested as important mystical metaphors.
The question of what life is cannot be viewed in isolation. Nor is it easy to explain how the various levels interrelate and eventually give rise to intelligent consciousness. Hence the question must focus on transitions from lower to higher levels of complexity. Crucial among these are the transition from nonlife to life; from the quantum realm to that of classical physics; the evolutionary transitions between diverse forms of life; the transition from matter (brain) to mind; and the transition between immanent and transcendent forms of consciousness.
The mystery of life derives from its scope and openness. Discovery of its components made it possible to reduce it to one of its parts. To obviate that reduction we turn to the whole and its mysterious transitions, which necessarily entails a speculative element. Our a posteriori knowledge is inevitably followed by models based on a priori intuition. That is where awareness of the transcendent (religion) fits in.
The emergence model promises to explain the transitions. At any rate it is an improvement on earlier notions of linear causality.
their implications for a religious doctrine of creation. The assumption is that scientific
insights that are accepted on solid grounds will influence belief, but will not replace
or terminate it. Some aspects of particle physics provide a background to explain the
importance of the discovery of the Higgs boson. The question is: can science serve as
the final explicator of the world? After looking at the role of metaphysics and truth in
science, we briefly consider some unsuccessful attempts to assign God a demonstrable
place in physical reality. Would that necessarily imply a creator God? The role of belief
in creation in the origin and development of religions is traced in order to determine
whether religions entailing such a belief are viable, with due regard to the impact of
worldview and evolution on the doctrines of creation and God. In conclusion we look
at the distinctive contribution of religion to human life with reference to the role of
emotion and affect.
environmental, societal, personal and religious. Mostly, however, we are oblivious of the
causal factors, many of which may function on a biological level or subconsciously, although
the emotional effect is experienced physically and consciously. Emotions change as the trigger
mechanisms in the cultural context change. This usually happens unnoticed over long periods.
Internet databases have now made it possible to study the use of emotive words; this point
is discussed. Of particular interest is the interaction between emotion and reason. Models
that reduce emotion to the physical level are scrutinised critically. Reason is not emotionless
and emotion is not always irrational. The close interrelationship of emotion and reason often
makes it difficult to distinguish accurately between the two. The so-called affective turn takes
cognisance of cultural, social, religious and other environmental factors; this broader approach
clarifies the importance of affect’s role in rationality. One way of viewing emotion and affect
is to look at the accompanying language; here the role of metaphor and narrative is pertinent.
The traditional elevation of reason above emotion is examined critically as part of the affective
turn that broadens the meaning and scope of emotions. I focus on the role of emotion in
religion and factors that influence it, and explore the accent of affect in new spiritualities.