No full-text available
To read the full-text of this research,
you can request a copy directly from the author.
Postfoundationalism in Theology: The Structure of Theological Solutions
Abstract
This paper outlines the implications for the theology of the admission of contemporary forms of postfoundationalist epistemology. Because of the multi-dimensional, transversal nature of human rationality, we are enabled to enter the pluralist, interdisciplinary conversation with our full personal convictions intact, while at the same time we are theoretically empowered to step beyond the limitations and boundaries of our own contexts, traditions, and disciplines. It is in this sense that, in the dialogue between theology and other disciplines, transversal reasoning facilitates different, but equally legitimate ways of evaluating issues, problems, traditions, or even disciplines themselves. © 2014 by Ephemerides Theologicae Lovanienses. All rights reserved.
... Although Botha (1997) does not differentiate clearly between the social sciences and the humanities, she acknowledges that the social sciences tend to imitate the natural sciences in terms of a preference for quantitative and experimental research (or "positivist" research), compared to the reflexive-interpretive stance of the arts and humanities discussed above. In the late seventies, social scientists started to realise that such a narrow view of science could not solve all the problems and, consequently, they started to emulate the contemplative and reflective approach of the traditional humanities, also called interpretivism (Botha 1990;Kagan 2009;Van Huyssteen 2014). Although the ACLS's description of the humanities at first glance seems to include a sub-group of the social sciences, it actually highlights that the social sciences sometimes use natural science methods and at other times humanistic approaches (experiments and quantitative approaches vs. reflection) ("ACLS American Council of Learned Societies | Www.Acls. ...
The Information Systems discipline (IS) is usually regarded as a social science because it includes research on human-related aspects of these systems. However, a limited number of IS research outputs use approaches that are typical of the traditional arts and humanities. Little recognition has been given to the arts and humanities-informed stream of the IS discipline. This article aims to clarify the subtle distinctions between these scientific constellations and IS's place in it. It highlights the cluster of arts, humanities and IS in the inter-linked world of scientific disciplines and makes some recommendations to build further on these accomplishments.
... The reason for this comparability is the concept of transversality found at the heart of a postfoundationalist epistemology. Van Huyssteen (2014) writes the following: ...
Firstly, I discuss deferent descriptions of transdisciplinary research and argue that Wentzel van Huyssteen’s postfoundationalist description of epistemology provides a progenitive epistemology for a variety of transdisciplinary engagements. Secondly, I suggest that complexity, as described by Paul Cilliers, can be rooted in a postfoundationalist epistemology and illuminates the facilitation of transdisciplinary research. Based on this description and facilitation of transdisciplinarity, I argue that transdisciplinary theologians need to be skilled empathisers because knowledge is generated and exchanged by embodied agents, embedded in particular disciplines. In a transversal move I suggest that, given contemporary research on empathic skills and the embodied aspects of empathy, Stanislavski’s approach to the training of actors illuminates a way in which we can train transdisciplinary theologians. The training develops empathetic skills through both mental and embodied exercises and equips students to generate empathy in different contexts without following set rules.
The cue for this article is human rationality being the cornerstone in Wentzel van Huyssteen’s thinking, and Alister McGrath’s scepsis about the feasibility of a postfoundational transversality in particular. This article does not intend to juxtapose Van Huyssteen’s postfoundational rationality to McGrath’s enterprise of a ‘rational consilience’ but contends that a transversal approach to rationality engages social ramifications as well. Subsequently, a liberal Catholic theologian’s take on rationality is presented here as such an offering from the social sciences contributes to a bricolage of unintegrated pieces of knowledge and discernments emerging from various disciplinary or social viewpoints on reality. Vito Mancuso continues to focus on human rationality which, in his view, provides humanity with the hope of eternal life or life from the perspective of eternity. Such a conviction is in line with his horizontal understanding of human rationality, in addition to the human being’s first challenge to understanding reality.
Intradisciplinary and/or interdisciplinary implications: The reason d’être of this article is to call for a discussion partner to the notion of human rationality from the social sciences (indicated as one of the neglected fields in the theology and science discourse). Vito Mancuso, for one, brings the pragmatic and transformative (even revolutionary) dimension to the table. A transversal approach to rationality must integrate such social practices as well.
The past century has seen a rapid acceleration in global anthropogenic biodiversity loss, despite massively increased conservation effort and knowledge. Consequently, there are wide-ranging debates around whether economic and instrumental valuations of wild nature assist in its preservation, or whether they commodify entities that possess intrinsic or inherent value. This thesis seeks to bring insights from biblical theology into dialogue with conservation biology concerning the value of wild nature and the place of humanity in relation to it. Through a theological overview of four major biblical themes expressing God’s initiative towards all that exists (creation, covenant, reconciliation in Christ, and eschatological consummation), it is proposed that God’s relationship with nonhuman creation provides a useful conceptual structure in addressing contemporary conservation dilemmas. In particular, it is suggested that debates regarding anthropocentric or ecocentric, and instrumental (including economic) or intrinsic valuations of wild nature, and similarly between ‘conservation’ and ‘preservation’, may constructively be placed within a wider context regarding humanity’s place with regard to its fellow creatures. Within a Christian worldview it is proposed that this is ultimately a Theo-eco-centric context wherein all value, nonhuman and human, is contingent upon God’s purposes from creation to consummation. The conclusion of the thesis brings the theological insights of the four central chapters into dialogue again with contemporary conservation debates. Moving beyond ecocentric (nature for itself) and anthropocentric (nature for people) motivations for conserving wild nature, it proposes a concept of ‘people within nature’ that is theologically coherent but expressed in language that brings biblical theology into debate both with secular conservationists and those of other faith traditions. It recognises both humanity’s total dependence on thriving ecosystems and the particular role humans play in nature’s protection. The language of virtue ethics is posited as being particularly valuable in this regard. It is hoped that this thesis will be a useful contribution to current conservation debates surrounding how nature should be valued, and will also encourage deeper theological reflection on the place and value of nonhuman animals.
In recent decades, there have been calls to open university research and learning through transdisciplinarity. The inference here is that the increased specialisation of disciplines has created isolation, division, exclusion, separation and fixity within research and learning. This chapter explores the potential for openness in university research and learning through a discussion of the relationality of transdisciplinarity and disciplinarity. An examination of this relationality is valuable, given that transdisciplinarity and disciplinarity are intimately connected and co-dependent. This relationality is explored through two concepts that we argue constitute its potential to create openness in university research and learning: pliability and transversality. This chapter argues that disciplines, be they science, planning, law, health or religion, manage to be both open to change, constantly becoming-other, and universal, abstract, and eternal. Whilst this pliability of disciplinarity is often translated as disciplinary inadequacy, we argue that this pliability is a valuable component of disciplinarity, and that it provides the site for the transversality of transdisciplinarity. We explore these concepts through reference to a recent problematization of disciplinary research and learning at the human and environment nexus, which has given rise to the notion of planetary health, and its call for a substantial and urgent opening of research and learning to understand and address emerging geo-social assemblages such as the Anthropocene.
A desperate need for employee wellness is echoed in work-related stories. Workplace spirituality is presented as an integral part of achieving and maintaining employee wellness. However, there is an observed gap of spirituality in employee wellness programmes and in the absence of the workplace spiritual helper in multidisciplinary wellness teams. Using a postfoundational notion of practical theology, I have explored one of the reasons for this gap, namely workplace spirituality�s association to religion. When spirituality is viewed through the lens of religion, it is overlooked as a vehicle of help. This is a consequence of the obstacles of the taboo of religious discussion, the complexity of religious plurality, the dominant voice of secularism and unhelpful religiosity. A proposal is made for a definition of spirituality that describes the relationship between spirituality and religion that overcomes the religionrelated obstacles to the development of workplace spirituality and so enable spirituality�s contribution in wellness.Intradisciplinary and/or interdisciplinary implications: The research includes an interdisciplinary collaboration with a Human Resource (HR) manager, social worker, arts therapist, clinical pastoral counsellor, medical practitioner, psychologist, businessperson and two psychiatrists that underscores the collaborative effort in wellness. There is an intradisciplinary challenge to those who restrict the view of spirituality to the experience of religion.
This article offers a description of transdisciplinary facilitation that is suitable for theologians and ministers. The reflective aspect of transdisciplinary facilitation is illustrated through an engagement with transdisciplinary research on environmentalism and ecotheology. This article also suggests that Ernst Conradie could be appreciated, drawn on and critiqued as a transdisciplinary theologian and not a contextual theologian.
ResearchGate has not been able to resolve any references for this publication.