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Die wêreldbeeld van die gereformeerde bioloog, Jan Lever (1922-2010): van evolusieteorie na ‘n evolusionistiese geloof?
Full text linkAbstractThe world-picture of the reformed biologist, Jan Lever (1922-2010) from an evolutionary theory towards an evolutionistic faith? Evolution as a theory is today proclaimed widely, accepted by many as a fact and it is often reflected even in South Africa in the prescribed textbooks for school and universities. The main question to be discussed in this reflection is whether the idea of evolution always remains a mere theory. Does it not often, even unintentionally, eventually develop into an evolutionistic faith or worldview and thus becomes to Christians an unacceptable worldview? Different contemporary secular thinkers openly acknowledge the dependence of their theory of evolution upon an agnostic or an atheistic faith and/or, vice versa, their evolutionary theory leading toward unbelief. Some Christian-reformed natural scientists (1) clearly rejected the hypothesis of evolution, including an evolutionistic worldview. Others (2), again including those from the reformed Christian tradition, are of the opinion that, after God (before time) created everything, reality unfolded or developed under His guidance. In the case of a third group (3) Christian evolutionary scientists it seems as if the compromise or synthesis which they tried to achieve between their Christian convictions and their scientific hypotheses could not be achieved. Finally they had to choose in favour of the one or the other.A first article (cf. Van der Walt, 2016a) already discussed these varying and even clashing viewpoints among Christians. It focussed on the position of an earlier, well-known reformed theologian from the Netherlands (Abraham Kuyper) and a South African Christian philosopher (Hendrik Stoker). A second contribution on the same issue (cf. Van der Walt, 2016b) shifted attention to the viewpoints of three biologists from the reformed Christian circle, viz. Harry Diemer, Duyvené de Wit and Jan Lever. The first two of them may be regarded as representatives of position (2) above, while the third initially belonged to (2) but after about 1970 gradually developed towards (3).The present article follows Lever’s thinking from about the seventies up to 2010. An increasing tension developed between his Christian belief in the Bible, and God as Creator and his zoological research according to an evolutionary paradigm. It gradually becomes evident that he ascribed such weight and even revelationary power to his scholarly results that it eventually clashed and overpowered his Christian worldview, replacing it with an evolutionistic world-picture or even a (semi-)evolutionistic worldview.OpsommingEvolusie as teorie word vandag wyd verkondig, deur baie as ?n feit aanvaar, en word dus ook gereflekteer in handboeke vir sekondêre en tersiêre instellings. Die hoofprobleem wat in hierdie refleksie bespreek word, is of die evolusieteorie altyd ?n blote teorie of hipotese bly. Gebeur dit nie dikwels, selfs onbedoeld en geleidelik, dat dit eventueel in ?n evolusionistiese geloof en lewensvisie ontwikkel en op dié wyse vir Christene ‘n onaanvaarbare wêreldbeskouing word nie? Verskillende huidige sekulêre denkers erken vandag reeds openlik die afhanklikheid van hulle evolusieteorie van ?n agnostiese of ateïstiese geloof en/of die omgekeerde: dat hulle evolusieteorie tot so ?n geloof voer.Sommige Christelike natuurwetenskaplikes (1) verwerp duidelik die evolusieteorie en ook ?n evolusionistiese lewensvisie. Ander (2), wat ook verteenwoordigers uit die Christelik-gereformeerde tradisie insluit, is van mening dat, nadat God (voor tyd daar was) alles geskep het, die werklikheid onder sy voorsienigheid verder ontplooi of evolveer het. In die geval van ?n derde groep Christelik-evolusionêre bioloë (3) wil dit voorkom asof die kompromie of sintese wat hulle tussen hulle Christelike oortuigings en wetenskaplike hipoteses en teorieë wou bereik, gefaal het. Aan die einde moes hulle vir die een of die ander kies.In ?n eerste artikel (vgl. Van der Walt, 2016a) is alreeds hierdie verskillende en selfs botsende gesigspunte onder Christenwetenskaplikes bespreek. Dit was toegespits op die standpunte van ?n vroeëre bekende gereformeerde teoloog (Abraham Kuyper) van Nederland en ?n Suid-Afrikaanse Christelike filosoof (Hendrik Stoker). In ?n tweede bydrae oor dieselfde vraagstuk het die aandag geval op die visies van drie gereformeerde bioloë, naamlik Harry Diemer, Duyvené de Wit en Jan Lever (vgl. Van der Walt, 2016b). Die eerste twee kan beskou word as verteenwoordigers van standpunt (2) hierbo, terwyl die derde persoon se siening aanvanklik ook onder dieselfde groep geval het, maar sedert ongeveer 1970 in die rigting van (3) ontwikkel het.Die huidige artikel volg Lever se ontwikkeling vanaf ongeveer 1970 tot 2010. Daarvolgens ontstaan daar ?n toenemende spanning tussen sy Christelike geloof in die Bybel van God as Skepper en sy dierkundige navorsing volgens ?n evolusionêre paradigma. Dit word duidelik dat hy geleidelik soveel gewig en selfs openbarende krag aan sy wetenskaplike resultate geheg het dat dit eventueel gebots het met en selfs sy Christelike lewensbeskouing oorrompel het om vervang te word met ?n evolusionistiese wêreldbeeld of selfs (semi-)evolusionistiese wêreldvisie.https://doi.org/10.19108/KOERS.81.1.225
Mans se ervaring van eensaamheid na die verlies van ’n lewensmaat: ’n Beskrywing van narratiewe pastorale betrokkenheid
Full text linkOpsommingDie doel van hierdie studie is om die fenomeen van eensaamheid by mans na die verlies van ’n lewensmaat te ondersoek. Dit behels navorsing wat die voorkoms, betekenis en die belewenis van eensaamheid na die verlies van ’n eggenoot kan verhelder. Die navorsing is gegrond in praktiese teologie. Dit word nagevors vanuit postmoderniteit as paradigma met ’n sosiaal-konstruksionistiese diskoers as epistemologiese vertrekpunt soos verwoord in die narratief-hermeneutiese benadering. Verskeie aksies onderliggend aan deelnemende aksienavorsing vir die insameling van data word as deel van ’n kwalitatiewe navorsingsbenadering benut. Meganismes onderliggend aan die narratiewe benadering wat korreleer met beginsels onderliggend aan deelnamende aksie-navorsing word geïmplementeer by die insameling van data. Waardevolle alternatiewe, wat ’n bydrae kan lewer in die hantering van eensaamheid, word vanuit die gespreksbenadering verken en beskryf. Antropologiese paradigmas word verhelder vanuit die siening dat die mens ’n komplekse wese is, wat deur sy/haar eie narratiewe sy omstandighede konstrueer. Met die studie word gevind dat mans eensaamheid kan ondervind na afsterwe van ’n lewensmaat. Hulle ondervind ook ’n behoefte aan ’n verbintenisfiguur wat kan help om hul eensaamheid te hanteer. AbstractThe purpose of this study is to explore the phenomenon of loneliness that men experience after the loss of their spouse. It contains research to enlightens the occurrence, meaning and perception of loneliness after the loss of a spouse. The research is founded in practical theology and researched from within a postmodernity paradigm, with a social constructionist discourse as epistemological point of departure as it is expressed in the narrative hermeneutic approach. Several actions subjacent to participatory action research are employed and form part of a qualitative research. Mechanisms of the narrative approach that resonate with the principles of participatory action research are used to collect the information. Valueable significant alternatives to cope with loneliness are explored by using the conversational approach. Anthropological paradigms are clarified from the view that a human being is a complex entity that constructs his/her own circumstances through narratives. Important findings of this research are that men can experience loneliness after the loss of a spouse and they are in need of a attachment figure to help them to cope with loneliness.https://doi.org/10.19108/KOERS.81.1.223
Academic honesty: Perceptions of millennial university students and the role of moderating variables
Full text linkStudent 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.OPSOMMINGDie 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.https://doi.org/10.19108/KOERS.80.1.221
Education from a post-post-foundationalist perspective and for post-post-foundationalist conditions
Full text linkViewed 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.OpsommingOpvoeding vanuit ‘n post-post-foundationalistiese perspektief, en vir post-post-foundationalistiese toestande. 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.https://doi.org/10.19108/KOERS.80.1.221
Feminist pedagogy as a new initiative in the education of South African teachers
Full text linkNot much has been published about feminist pedagogy and teacher education in South Africa. The purpose of this article is to introduce the above to the South African education fraternity, where it has not yet found a comfortable home. The problem of the study focues on two issues: the lack of an alternative teacher education perspective and experience in South Africa, and the possibility of teacher education for the new gender order, and a revival of the gender equity debate. The purpose of the study is to reflect on the gendered (patriarchal) teacher education models, enhance the pre-service teachers\u27 understanding of the power relations in education, and argue the case for the inclusion of feminist pedagogy in teacher education programmes. A qualitative conceptual document analysis was used as research design. The article is concluded with an exemplar teacher education model in which student teachers are introduced to a critical study of learning to teach (feminist pedagogy), and a feminist classroom setting. https://doi.org/10.19108/KOERS.80.4.221
Die stand van interreligieuse toleransie by ‘n groep Suid-Afrikaanse onderwysstudente
Full text linkReligious tolerance has become one of the most important issues of the current century in view of the many atrocities perpetrated in the name of religion by extremist groups. Of great concern to teacher educators is whether current final year students display the degree of religious tolerance that would be required from them when they have to deal with religious differences among their future students and in the communities in which they will practise their profession. A questionnaire, of which a copy is attached to this article and which may be used by interested parties after having acquired permission to do so, was constructed, based on a conceptual and theoretical framework in which the issue of religious tolerance is examined in detail. The questionnaire was administered to a sample of 300 teacher education students (drawn from a population of around 3000). The results show that while there are certain points of concern, such as that the respondents tend to withdraw from others with different belief systems and tend not to trust them, there are no great concerns about the state of religious tolerance in this particular group of students. Key concepts: Religion, Faith, Belief, Tolerance, Religious tolerance, Teacher education Abstrak: Godsdienstige verdraagsaamheid het een van die belangrikste vraagstukke van die huidige eeu geword, juis vanweë die gewelddadige optredes en dade wat ekstremiste in die naam van godsdiens pleeg. Die vraag by baie onderwysersopleiers is of huidige finalejaar onderwysstudente die nodige godsdienstige verdraagsaamheid aan die dag lê om die godsdienstige verskille in die skole en in die gemeenskappe waarin hulle hulle beroep gaan beoefen, te kan hanteer. ’n Vraelys (waarvan ’n afskrif as bylaag tot die artikel verskyn, en wat ander belangstellendes mag gebruik na verkryging van toestemming daartoe) is opgestel en gefundeer in ’n konseptuele en teoretiese raamwerk waarin die vraagstuk van religieuse verdraagsaamheid in besonderhede ondersoek is. Die vraelys is deur ’n steekproef van 300 studente (uit ’n populasie van nagenoeg 3000) ingevul. Dit blyk uit die resultate dat hoewel daar enkele kommerenswaardige aspekte is soos dat die respondente geneig is om hulle afsydig te hou van diegene met ander godsdienstige oortuigings as hulleself, en ook neig om andersdenkendes te wantrou, daar nie groot kommer oor die mate van religieuse verdraagsaamheid by hierdie groep studente hoef te wees nie.Kernbegrippe: Godsdiens, Religie, Verdraagsaamheid, Toleransie, Religieuse toleransie, Onderwysstudentehttps://doi.org/10.19108/KOERS.80.2.222
“Could You Not Write Otherwise?” The Political Dimension of Alan Paton’s Poetry
Full text linkAbstractThe article explores the political dimension of Alan Paton’s poetry, a dimension of his literary work that has, thus far, received little critical attention. It analyses a number of poems that suggest that Paton’s themes chose him, as is asserted in the ironic poem, “Could You Not Write Otherwise?” Paton’s books celebrate the multicultural nature of his “Beloved Country” and reveal his breadth of understanding of the experiences, hopes and fears of the white, black, coloured and Indian communities. The author critiques the cultural chauvinism that was the bedrock of “separate development”, exposes it dissonance with Christian principles and challenges its tendency to peddle racist stereotypes. Paton champions an alternative, liberal political philosophy, and is mindful of the importance of acknowledging the dignity of the despised “others”. He is conscious of the likely descent into violent confrontation with the apartheid state, which runs counter to his pacifist stance.https://doi.org/10.19108/KOERS.80.2.222
Editorial: Koers Volume 80, No 1, 2015
Full text linkAs indicated in the first issue of Koers in 2014, there has been a fairly radical shift at the journal. In this, the eightieth year of its existence, it has been fairly hard going to keep “koers” and stay on track. The former editor, Helena Hoogstad, has in the meantime resigned as editor, as her life has changed, what with her studies in Canada and her husband obtaining good employment in Canada. I have therefore been asked to take over as editor and will keep you informed about developments. https://doi.org/10.19108/KOERS.80.1.220
A History of the Reformational Movement in Britain: The Pre-World War II Years
Full text linkThis paper looks at the development of neo-Calvinism in Britain during the period up to World War II (WWII). Though the term neo-Calvinism is broad, the focus here will be on the Reformational strand associated with the approach of Kuyper, Dooyeweerd and Vollenhoven.This paper looks at the development of neo-Calvinism in Britain during the period up to World War II (WWII). Though the term neo-Calvinism is broad, the focus here will be on the Reformational strand associated with the approach of Kuyper, Dooyeweerd and Vollenhoven.https://doi.org/10.19108/KOERS.80.4.221
Volume 80, No 2, 2015
Full text link The journal is settling in, and the production processes have been streamlined. The third issue of Koers for 2015 will be out in two weeks, and then the process for 2016 will start. There has been a gratifying stream of submissions which we hope to maintain, so as to satisfy the readership of Koers which has such a long and proud tradition. More and more new authors are appearing on the scene and this is a good augury for the future. It does remain a problem to find reviewers who are able to complete this (thankless) task for the journal. We all know all too well that academics are snowed under with work, and that the situation is not likely to improve in the light of the growing demands and the shrinking resources allocated to universities. The pressure on academics to publish remains unremitting, and therefore I am highly appreciative of the efforts of reviewers to perform this collegial task with dedication and application.The journal is settling in, and the production processes have been streamlined. The third issue of Koers for 2015 will be out in two weeks, and then the process for 2016 will start. There has been a gratifying stream of submissions which we hope to maintain, so as to satisfy the readership of Koers which has such a long and proud tradition. More and more new authors are appearing on the scene and this is a good augury for the future. It does remain a problem to find reviewers who are able to complete this (thankless) task for the journal. We all know all too well that academics are snowed under with work, and that the situation is not likely to improve in the light of the growing demands and the shrinking resources allocated to universities. The pressure on academics to publish remains unremitting, and therefore I am highly appreciative of the efforts of reviewers to perform this collegial task with dedication and application.https://doi.org/10.19108/KOERS.80.2.223