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Poetic Seeing in Visual Arts and Theology. Aesthetics as a Spiritual and Loving Gaze within the Human Quest for Meaning.
Full text linkA 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 art[1], 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.Poëtiese skoue in visuele kunste en teologie. Estetika as ‘n spirituele en liefdevolle kyk binne die raamwerk van die mens se soeke na sinDie 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.[1] There are different levels and dimensions of art. The article focuses on the visual arts, although the principles of aesthetics are applicable to all forms of arts.[2] Peter Berger (1992:121) in A Far Glory: The Quest for Faith in an Age of Credulity. “In openness to the signals of transcendence the true proportions of our experience are rediscovered. This is the comic relief of redemption; it makes it possible for us to laugh and to play with a new fullness.” Signals of transcendence create spiritual spaces for processes of hoping when life seems to be merely the tragedy of a cul de sac. https://doi.org/10.19108/KOERS.80.1.220
Lydia Jaeger and Herman Dooyeweerd: dialogues on the foundations of Christian scholarship
Full text linkThis article introduces and discusses Lydia Jaeger’s dialogue with and critical evaluation of a few aspects of Dooyeweerd’s philosophy. From her critical realist position, Jaeger evaluates Dooyeweerd’s rejection of the ‘Logos-speculation’ and his definitions of truth. As hedeviates from the Christian epistemological tradition referring to the ‘correspondence between thought and reality’, Jaeger argues that he fails to connect subject and object sufficiently. I arguethat in Dooyeweerd’s ontology subject and object are thoroughly interwoven by the law-order.I also question Jaeger’s critique that, in his epistemology, Dooyeweerd doesn’t make sufficient use of biblical resources and is too inclined towards idealism. I suggest that Jaeger’s contentions could be re-considered and that a more positive approach to reformational philosophy may open new avenues for her own research.This article introduces and discusses Lydia Jaeger’s dialogue with and critical evaluation of a few aspects of Dooyeweerd’s philosophy. From her critical realist position, Jaeger evaluates Dooyeweerd’s rejection of the ‘Logos-speculation’ and his definitions of truth. As hedeviates from the Christian epistemological tradition referring to the ‘correspondence between thought and reality’, Jaeger argues that he fails to connect subject and object sufficiently. I arguethat in Dooyeweerd’s ontology subject and object are thoroughly interwoven by the law-order.I also question Jaeger’s critique that, in his epistemology, Dooyeweerd doesn’t make sufficient use of biblical resources and is too inclined towards idealism. I suggest that Jaeger’s contentions could be re-considered and that a more positive approach to reformational philosophy may open new avenues for her own research.https://doi.org/10.19108/KOERS.80.2.222
Methodologies of Targeting – Neo-Classicist Voltaire’s twisted hermeneutic for targeting ‘criminal’ Christianity
Full text linkABSTRACTThis article is the third of four written to line up two extremes in the history of methodology: early 20th century Pragmatism and late-Renaissance militarism, filling in the middle period, focusing on Voltaire and the atmosphere before the French revolution. Pragmatist William James pretended to offer a purely formal method, yet strategized it as a doctrinal attack on the inefficiency of Christianity (according to his (mis)understanding of it). Machiavelli attacked Christianity’s practice of justice and meekness as weakness, from his own Classicist, Romanist militaristic empire perspective. Voltaire, in middle Modernity, devised a hermeneutic from an Enlightenment position with a strong Neo-Classicist slant, by representing Ancient Classical tradition as fundamentally tolerant to difference of opinion, and by over-painting any suggestion that early Christians were persecuted for their faith. He represented the Christians of his own days (often rightly so) as unfair, criminal and violent, especially with regard to heterodox opinions. His naturalistic tendencies, contradicting his liberalism (an intolerant propagation of tolerance) must have contributed to the severity of persecution of non-compliant Christians during the 1789 Revolution. Later naturalistic liberalists, such as Dide and Booms, and several anti-Christian sites on the internet, found and find their inspiration (sometimes against his intentions) in Voltaire’s criticism of Christianity. KeywordsApologetics, tolerance, Neo-Classicism, Vico, book, hermeneutics, practicalism, Nature, Reason, statism, peace OPSOMMINGHierdie artikel is die derde van vier, geskryf vanuit twee historiese ekstreme: vroeg-20e-eeuse Pragmatisme en laat-Renaissance militarisme. Dit vul die middelperiode in met artikels gefokus op Voltaire en die wysgerige konteks voor die Franse Rewolusie. Pragmatis William James het die pretensie van ‘n suiwer formele metode voorgehou, maar dit strategies ingevul as ‘n doktrinêre aanval op die oneffektiwiteit van die Christendom (volgens sy eie (wan-)verstaan daarvan). Machiavelli het die Christendom se beoefening van geregtigheid en sagmoedigheid as swakheid aangeval, uit sy eie Klassistiese, Romanistiese, militaristiese ryksperspektief. Voltaire, in middel-Moderniteit, het ‘n hermeneutiek uit ‘n Verligtingsperspektief ontwerp, sterk Neo-Klassisisties, deur die Antieke Klassieke tradisie as fundamenteel tolerant teenoor meningsverskil voor te stel en deur enige suggestie dat vroeë Christene oor hulle geloof vervolg is, toe te smeer. Tegelykertyd het hy die Christene van sy tyd (dikwels tereg) voorgestel as onregverdig, krimineel en gewelddadig, veral teenoor afwykende menings. Sy naturalistiese neigings, wat sy liberalisme weerspreek (‘n intolerante propagering van toleransie), moes bygedra het tot die skrikwekkende vervolging van oninskiklike Christene gedurende die 1789 Rewolusie. Latere naturalistiese liberaliste, soos Dide en Booms en verskeie anti-Christelike blaaie op die internet, het hulle inspirasie gevind (soms teen sy intensie) in Voltaire se kritiek op die Christendom.SleutelwoordeApologetiek, toleransie/verdraagsaamheid, Neo-Klassisisme, Vico, boek, hermeneutiek, praktikalisme, Natuur, Rede, statisme, vredehttps://doi.org/10.19108/KOERS.80.3.223
More Kuyperania
Full text linkAbstractThis article is a review of four recent books on Kuyper. What these books show is that Kuyper’s Calvinism was not restricted to soteriology; his approach was, based on the sovereignty of God, cosmocentric rather than anthropocentric. His Christianity was integral to all that he did from theology to politics and education. Hierdie artikel is \u27n oorsig oor die vier mees onlangse boeke oor Kuyper. Wat hierdie boeke uitwys is dat Kuyper se Calvinisme nie beperk is tot soteriologie nie; sy benadering, gebaseer op die soewereiniteit van God, is kosmosentries eerder as antroposentries. Sy Christenskap was \u27n integrale deel van alles wat hy gedoen het, van die teologie tot politiek en opvoedkunde.https://doi.org/10.19108/KOERS.80.3.224
Integrating Christian living and international management
Full text linkAbstractThis 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.OpsommingHierdie 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.https://doi.org/10.19108/KOERS.80.1.220
The reawakening of teaching through aesthetics in education: Students’ perspectives
Full text linkAbstractA multidisciplinary approach to teacher education involves drawing from multiple pedagogies within disciplines, in particular the use of aesthetic methods of teaching, to redefine teaching through continuous reflection. This article reports on the process of pre-service students’ interpretation of the sensory contemplation of aesthetic perceptiveness within their academic programmes at a higher education institution and explores how students internalised and applied these aesthetic qualities in their practice. Using a qualitative approach, the findings indicate the positive influence of aesthetically enjoyable and engaging teaching strategies, such as group or whole class discussions that infused technology, on pre-service students’ understanding of content knowledge taught in lectures. Reports regarding pre-service students’ application of these very strategies at schools during their school experience were positive in terms of their ability to reflect critically before, during and after the lesson, made possible by personal first-hand experiences with the selected strategy. It was found that pre-service teachers believe that for effective teaching to take place, as practitioners, they need to take ‘full account of the multi-dimensional cultural world of the learner’ and therefore it is recommended that they adopt a multi-dimensional approach that is inclusive of aesthetics in their practice.Keywords: Aesthetics; teacher education; prior learning; constructivism, pedagogy, higher education; student teacher learninghttps://doi.org/10.19108/KOERS.80.2.222
Facilitating spiritual intelligence in South African secondary school learners
Full text linkThis article was motivated by concern for the challenges – on a spiritual level –that secondary school learners in South Africa facein the context of moral decay. It therefore aimsto develop educational strategies that Life Orientation teachers in particular can use to facilitate spiritual intelligence (SQ) in learners,especially when religious and cultural diversity inschools is considered. To this end, a programme to develop SQ was designed based ona literature review, andthen implemented within the framework of socio-constructivism. Purposive sampling was employed to select 10 Grade 11 learners in a secondary school in Pretoria. The programme was implemented with the learners in seven contact sessions over a period ofthree months.To evaluate the programme, a qualitative case study design was employed. Continuous evaluation during implementation wasby means of learnerreflective activities, informal conversation interviews, focus groups, semi-structured interviews, observations and a researcher self-reflective journal. The findings of this exploratory study revealed that certain content and educational strategies can facilitate SQ in secondary school learners. Key words: Spiritual intelligence, secondary school, educational strategies, socio-constructivism Abstrak:Die fasilitering van spirituele intelligensie by Suid-Afrikaanse sekondêreskool-leerdersHierdie artikel is gemotiveer uit kommer oor die uitdagings van ’n spirituele aard en binne die konteks van morele verval, waarvoor sekondêreskool-leerders in Suid-Afrika te staan kom. Die doel was dus om onderrigstrategieë te ontwikkel wat veral Lewensoriëntering-onderwysers kan gebruik om spirituele intelligensie in leerders te fasiliteer, met in agneming van godsdienstige en kulturele diversiteit. Met dié doel voor oë is ’n program om spirituele intelligensie te ontwikkel uit die literatuur ontwerp en geïmplementeer binne die raamwerk van sosio-konstruktivisme. Doelbewuste steekproefneming is gebruik om tien Graad 11-leerders in ’nsekondêre skool in Pretoria te selekteer. Die program is met die leerders geïmplementeer in sewe kontaksessies oor ’nperiodevan drie maande. Om die program te evalueer het die studie ’n kwalitatiewe gevallestudie-ontwerp gebruik. Kontinue evaluering is gedurende hierdie tyd gedoen deur middel van aktiwiteite wat leerder-refleksie stimuleer, asook informeleonderhoude, fokusgroepe, semi-gestruktureerdeonderhoude, observasie en ’n joernaalmet navorser-refleksies. Die bevindinge van hierdie eksploratiewe studie toon aan dat sekereinhoude en opvoedkundige stragtegieë spirituele intelligensie van sekondêreskool-leerders kan fasiliteer.Kernbegrippe: Spirituele intelligensie, sekondêreskool, opvoedkundige strategieë, sosio-konstruktiwismehttps://doi.org/10.19108/KOERS.80.2.222
"Mistiek: Van Verwarring na Waarheid? ?n Filosofiese verkenning"
Full text linkAbstractMysticism: from confusion to clarity? A philosophical reconnaissanceIn spite of the fact that a great variety of mystical and semi-mystical spiritualties are again popular today, for many people past and present mysticism is a mystery, something misty and vague. According to others, however, a mystical experience is nothing extraordinary since it can even be produced instantly by simply taking a chemical drug. Again, some other proponents of a religious kind of mysticism believe that (semi)mysticism can be an antidote against stagnant beliefs and dying churches, a vitamin capable of revitalising any religion. They are opposed by other Christian thinkers who regard any kind of mysticism as unbiblical and thus to be totally rejected. Such disagreements and confusion call for a clarification of what mysticism really entails.Many approaches to this phenomenon, like psychological, theological, sociological ones and more are available today (cf. e.g. Stanford Encyclopedia of Philosophy, 2014). This essay tackles the issue from a philosophical perspective, trying to determine some basic characteristics of mysticism.The investigation is divided into the following five main sections. In the first a bibliographical summary is given of some works on mysticism and their more general definitions. The second contains a selection of philosophical definitions of mysticism. The third reviews the contributions of a few authors to arrive at some basic characteristics or typologies of mysticism. The fourth section is devoted to differing viewpoints about the possibility of instant chemical mysticism. It is followed by a brief review of the latest research on mysticism. The concluding section provides a summary of the final results of this reconnaissance. OpsommingTen spyte van die feit dat ?n groot verskeidenheid mistieke en semi-mistieke spiritualiteite vandag baie gewild is, bly die mistieke figure en geskrifte van die verlede en die hede vir baie mense enigmas. Vir ander weer is ?n mistieke ervaring niks buitengewoons nie. Volgens sommiges kan dit selfs vinnig met een of ander chemiese middel opgewek word. Nog ander persone is van mening dat ?n religieus-gekleurde (semi-)mistiek as vitamiene diens kan doen om ?n verstarde geloofslewe en sterwende kerke te laat herleef. Hulle standpunt word egter bestry deur ander Christelike denkers wat daarvan oortuig is dat enige vorm van mistiek onskriftuurlik is en geen plek in die lewe van ?n Bybelgelowige behoort te hê nie. Sulke uiteenlopende en botsende standpunte met gevolglike onduidelikheid oor wat mistiek presies behels, is die motivering vir hierdie verkenning. Van die baie benaderings tot hierdie verskynsel (bv. histories, psigologies, teologies, sosiologies) probeer hierdie een mistiek vanuit ?n diepermeer filosofiese perspektief benader. By 1.5 hieronder word vyf stappe genoem wat in hierdie ondersoek gevolg sal word om uit die huidige verwarring die waarheid oor ?n aktuele saak te probeer uitkristalliseer.https://doi.org/10.19108/KOERS.80.3.223
"Create music that will open a person\u27s heart": a perspective on emotional and social wellbeing as depicted in three films
Full text linkAbstract "Create music that will open a person\u27s heart": a perspective on emotional and social wellbeing as depicted in three filmsMusic in film is a powerful means for highlighting particular themes or messages. Furthermore, film music provides a background to what the viewer perceives in scenes or events through the experiences of the actors. Although mostly fictional, many emotions or situations depicted in films can be assimilated with the life experiences of the viewer. The three films in question in this article, As it is in Heaven, Les Choristes and Harmony show that, in facing life’s many challenges, singing as a form of music can serve as a means to express and/or attain a measure of emotional and social wellbeing. The meaning of group singing, the relationship between singing and wellbeing as well as the comments of conferences attendees and the interpretation of some lyrics are discussed in this qualitative research article. The preceding points link to the “broaden-and-build” model of positive emotions. Keywords: wellbeing, positive experiences, group singing, As it is in Heaven (2004), Les Choristes (2004), Harmony (2008), “broaden-and-build” model. Opsomming“Maak musiek wat die mens se hart ontvanklik sal maak”: ?n perspektief op emosionele en sosiale welstand soos wat dit in drie films uitgebeeld wordDie gebruik van musiek in films is ?n besonder kragtige wyse om spesifieke temas of boodskappe uit te lig. Filmmusiek verskaf ook ?n agtergrond vir wat die kyker in besondere tonele of gebeurtenisse deur die ondervindinge van die spelers beleef. Alhoewel heelwat emosies of situasies wat in films uitgebeeld word, fiktief is, kan die kykers as gevolg van hul eie lewenservaringe hulle daarmee vereenselwig. Die drie films wat in hierdie artikel ondersoek word, As it is in Heaven, Les Choristes en Harmony, wys dat sang as wyse kan dien om uitdrukking aan emosionele en sosiale welstand te gee wanneer verskillende uitdagings in die lewe ?n mens in die gesig staar. Die betekenis van groepsang, die verwantskap tussen sang en welstand sowel as die kommentaar van kongresgangers en die interpretasie van sekere lirieke word in hierdie kwalitatiewe navorsingsartikel bespreek. Die voorafgaande aspekte word met die “verruiming-en-bou”-model van positiewe emosies verbind. Kernbegrippe: welstand, positiewe ervaringe, groepsang, As it is in Heaven (2004), Les Choristes (2004), Harmony (2008), “verruiming-en-bou”–model.https://doi.org/10.19108/KOERS.80.4.224
The transformation of Reformed natural law doctrine in Samuel Rutherford’s Lex, Rex
Full text linkIn addition to Rutherford’s emphasis on core ideas of Reformed thought concerning God’s ordination of civil government for His glory and equating divine law with natural law, he grounds both natural law and the limits to political authority in a covenant of creation between God and man. Flowing from these ideas, Rutherford distinguishes between the institution of the office (political government), and the designation of a person or persons to the office. A most important perspective emanating from Rutherford’s covenantal natural law theory is his distinction between ends and means on secondary causation in the subject’s involvement in political life. This essay investigates some of the implications flowing from Rutherford’s transformation of Reformed natural law doctrine. Key terms: covenant, Lex, Rex, natural law, political government, Samuel Rutherford Die transformasie van die Reformatoriese natuurreg-leerstuk in Samuel Rutherford se Lex, Rex Bykomend tot Rutherford se beklemtoning van fundamentele idees van die Reformatoriese denke met betrekking tot God se instelling van burgerlike regering tot sy eer en die vereenselwiging van goddelike reg met natuurreg, grond hy sowel die natuurreg as die perke van politieke gesag in ’n skeppingsverbond tussen God en die mens. Uit hierdie opvattings spruit Rutherford se onderskeid tussen die instelling van die owerheidsamp (politieke regering) en die aanwysing van ’n persoon of persone in sodanige ampte. ’n Uiters belangrike perspektief wat spruit uit Rutherford se verbondsmatige natuurregsteorie is sy onderskeid tussen doelwitte en middele met betrekking tot sekondêre oorsaaklikheid in die onderdaan se betrokkenheid in die politieke lewe. Hierdie artikel ondersoek sommige van die implikasies van Rutherford se transformasie van die Reformatoriese natuurreg-leerstuk. Sleutelterme: Lex, Rex, natuurreg, politieke regering, Samuel Rutherford, verbondhttps://doi.org/10.19108/KOERS.80.4.224