The article represents auto-ethnographical reflections about the author's journey towards reconciling diversity with the advent of democracy in South Africa. The author recounts aspects of his participation in the Truth and Reconciliation Commission. It focuses on aspects of Reformed theology and spirituality as instruments for reconciling diversity. Local and international theologians opposed apartheid, calling it an unjust and indefensible political system, using their Reformed conviction, often applying the very same notions and principles. The article discusses the opposition to apartheid in (...) the Reformed world, which culminated during the Ottawa meeting of the World Alliance of Reformed Churches in 1982 when apartheid was denounced as a 'sin and a heresy' - a legitimate cause for a Status Confessionisin a classical Reformed manner. The article demonstrates the way in which the TRC took note of all of this and includes testimonies of Reformed theologians and leaders who opposed apartheid, often paying a costly price. (shrink)

Instead of speaking of conscious experience as arising in a brain, we prefer to speak of a brain as arising in conscious experience. From an epistemological standpoint, starting from direct experiences strikes us as more justified. As a first option, we reconsider the ‘hard problem’ of the relation between conscious experience and the physical world by thus turning that problem upside down. We also consider a second option: turning the hard problem sideways. Rather than starting with the third-person approach used (...) in physics, or the first- person approach of starting with individual conscious experience, we consider starting from an I-and-you basis, centered around the second-person. Finally, we present a candidate for what could be considered to underlie conscious experience: ‘sense’. We consider this to be a shot in the dark, but at least a shot in the right direction: somewhere between upside down and sideways. Our notion of sense can be seen as an alternative to panpsychism. To give an analogy, using the notions of space and time is more convenient than trying to analyse the phenomenon of motion in terms of a space-based ‘pandynamism’. Similarly, when approaching the phenomenon of consciousness, we prefer the triad of space, time and sense, over a spacetime-based form of panpsychism. (shrink)

This paper seeks to show that the proposition of 'double contingency' introduced by Parsons and defended by Luhmann and Habermas is insufficient under the conditions of contemporary communication societies. In the latter context, the increasing differentiation and organization of communication processes eventuated in the recognition of the epistemic authority of the public, which in turn compels us to conceptualize a new level of contingency. A first step is therefore taken to capture the role of the public in communication societies theoretically (...) by what may be called 'triple contingency'. Since the process of the definition of reality and its outcome, to which the response of the public is central, is best seen in constructivist terms, attention is also paid to relevant methodological and epistemological questions. Key Words: cognitive turn • communication • constructivism • double contingency • Habermas • Luhmann • observation • Parsons • situationalism • the third point of view. (shrink)

Responding to a call for systematic contributions on the theory of society, the principle aim of this article is to recover and reconstruct the Young-Hegelian core of critical theory’s theory of the dialectical development of society and, on that basis, to project its creative research-based continuation by analysing its largely neglected key concept of possibility. The acknowledgement of the critical theory lineage’s naturalist, realist and especially idealist features leads this reconstruction to ascribe a central role to certain pivotal concepts that (...) deserve special attention – including nature, the construction of society, evolution, immanent–transcendence and the conceptual conditions or cognitive order of society. A side effect of this theoretical exposition is the exposure in the course of the argument of certain weaknesses often visible in the contemporary articulation of the theory of society in both critical theory and general social theory. Conceptual solutions to those deficiencies are simultaneously presented in a form appropriate to critical theory’s modal-based negative explanatory and positive disclosing critique. (shrink)

This article starts with a brief statement on the well-known contradictory nature of the Reformed tradition in South Africa, defending injustice and struggling for justice in the name of the same tradition. By following the work of Reformed systematic theologian D.J. Smit, it argues that the justice-affirming potential of the Reformed tradition is a hermeneutical task built on three specific re-interpretations: the reinterpretation of Scripture from the perspective of the weak, the poor and the oppressed a rereading of John Calvin (...) to affirm the dignity and freedom of all humans a rereading of Karl Barth with a focus on God's inclusive grace, Christian confessions and the nature of the Christian life. The article closes with a brief look into the agenda for social transformation faced by us in the second decade of the 21st century, and under what conditions the Reformed faith will be able to make an enduring contribution to public life in Africa. (shrink)

Betoog over de waarde van het zien i.t.t. het kijken. De kern van dit non-duale en onmiddellijke zien is dat je 'bent wat je ziet', een soort Schlüssel- of grenservaringen die tot een woordeloze wijsheid leiden en alle vanzelfsprekendheden laten vervagen.

After the presentation of different views on the relation between narrative and life it is argued that Paul Ricoeur's view offers a framework that allows an answer to questions that remain unanswered in the work of MacIntyre and Carr. Although Ricoeur's view has its own flaws, the concepts of triple mimesis and of narrative identity can be incorporated in a post-foundationalist view. Within this resulting frame of reference narratives in narrative research are interpreted as compositions, as the result of emplotment. (...) Thus the characteristics of a narrative apply to the participant's stories, to personal identity and to the researcher's narrative. (shrink)

While no classicist would deny that Quintilian’s “Institutio oratoria” is the most complete handbook of rhetoric transmitted from Antiquity, the work is usually mined for its information on both the Roman educational system and technical aspects of the art of speaking. The “Institutio” may be useful as a guide to eloquence, but its author frequently hints to higher aspirations. This article focuses on the literary merits of the “Institutio”, arguing that it deliberately competes with the poetical works of Horace, Vergil, (...) and, possibly, Statius. (shrink)

What can be the stage for a dialogue between Buddhism and Science? Calling Buddhism a religion is not a very accurate description, and the very notion that science might produce a world view is not correct, since there is still so much that is left out from a scientific description. At this point, it might be more prudent to start talking about mutual respect and inspiration between science and Buddhism, with an eye toward future more detailed discussions. One way of (...) phrasing a possible middle ground between both is to start by viewing life as a laboratory, as an opportunity to examine ourselves and our world, using working hypotheses rather than doctrines. (shrink)

Essays over onze kennis, met name de mogelijke gevolgen daarvoor van de dominantie van de technologie in onze samenleving.

This paper argues that an African business ethic should take the promotion of cultural justice as one of its major tasks. After an explanation of globalisation as homogenizing cultural force that shapes moral identity, the notion of cultural justice as "unselfconscious living" is explained. This is then set in the context of an agenda for business ethics in Africa that would require more work on how a narrative moral identity is constructed, and how trans-cultural business environments could be created and (...) sustained. (shrink)

The political philosopher Hannah Arendt develops several arguments regarding why truthfulness cannot be counted among the political virtues. This article shows that similar arguments apply to lying in business. Based on Hannah Arendt's theory, we distinguish five reasons why lying is a structural temptation to businessmen: business is about action to change the world and therefore businessmen need the capacity to deny current reality; commerce requires successful image-making and liars have the advantage to come up with plausible stories; business communication (...) is more often about opinions than about facts, giving leeway to ignore uncomfortable signals; business increasingly makes use of plans and models, but these techniques foster inflexibility in acknowledging the real facts; and businessmen easily fall prey to self-deception, because one needs to act as if the vision already materializes. The theory is illustrated by a case study of Landis, which grew from a relatively insignificant organization into a large one within a short period of time, but ended with outright lies and bankruptcy. (shrink)

The rise of Big Data changes the context in which organisations producing official statistics operate. Big Data provides opportunities, but in order to make optimal use of Big Data, a number of challenges have to be addressed. This stimulates increased collaboration between National Statistical Institutes, Big Data holders, businesses and universities. In time, this may lead to a shift in the role of statistical institutes in the provision of high-quality and impartial statistical information to society. In this paper, the changes (...) in context, the opportunities, the challenges and the way to collaborate are addressed. The collaboration between the various stakeholders will involve each partner building on and contributing different strengths. For national statistical offices, traditional strengths include, on the one hand, the ability to collect data and combine data sources with statistical products and, on the other hand, their focus on quality, transparency and sound methodology. In the Big Data era of competing and multiplying data sources, they continue to have a unique knowledge of official statistical production methods. And their impartiality and respect for privacy as enshrined in law uniquely position them as a trusted third party. Based on this, they may advise on the quality and validity of information of various sources. By thus positioning themselves, they will be able to play their role as key information providers in a changing society. (shrink)

When we start with a scientific view of the world, we are at a loss when we try to deal with notions such as value, beauty, or meaning -- or more down to earth: anger, fear, joy, colour, smell, and other ‘secondary’ qualities whose putative reduction seems today as difficult as ever. Do these qualities then have to be put in by hand, so to speak? Or could it mean that the scientific view itself fails to capture aspects of reality (...) at least as fundamental as basic physical notions such as space, time, energy? These were some of the questions that came up in conversations between an astrophysicist and a philosopher that began two years ago, as they met, often by accident, usually in a cafe for breakfast. What happens if a philosopher and a scientist discuss such questions? Well, this was an experiment, and here is the outcome. We still think of it as an experiment, an exploration, without any definite conclusion. (shrink)

Exploring the unknown is a task that scientists and mystics alike have set themselves, although starting off in rather different directions. At first, these tasks were seen to be sufficiently different, so that they did not crowd each other. But by now scientific insight has grown to such an extent that there seems to be less and less room for mystic explorations. Simply said: there seems to be little left of an unknown to jump into, in order to find a (...) deeper grounding for our fleeting world of experience, through direct contact with reality, call it mystic, spiritual, or contemplative. Will the objective approach of science have the last word, and tell us how our experiences, from the every-day to the deeply spiritual, can seen as simple consequences of complex electrochemical phenomena in the brain? Or will further progress bring about a modification of both scientific and contemplative approaches, perhaps introducing a form of science of the subject, together with a heightened appreciation of the limits of the describable, even in a world of objects? In order to address those questions, what we need are stepping stones to connect the bodies of knowledge that have been acquired in different traditions. A systematic way to return to the phenomena themselves may provide such a stepping stone. Already familiar in science, philosophy, and personal paths of explorations, but under rather different names, such a phenomenology may help the different sides to reach each other. (shrink)

The book argues that mainstream economists, who base their analyses only on the economic motivation of people, fail to explain and understand real-life economic phenomena. The economic crisis, which began in 2008, illustrates the relevance of psychic and social motivations, especially when combined with each other. This book discusses orthodox and heterodox economics, and offers the reader ample material on philosophy of science, psychology and sociology. A multidisciplinary economic perspective is constructed in which economics, psychology, and sociology are integrated, and (...) this multidisciplinary approach offers an understanding of real-life problems. Moreover, it offers researchers a rich source for further analysis. (shrink)

Essays over de wijze waarop filosofische problemen figureren bij schrijvers als Goethe, Broch, Kafka en Gombrowicz.

ÿ"The public rationality of Christian faith is demonstrated in the way that Christian convictions make contributions to the contents and substance of intellectual, pluralistic public discourses on themes like economic justice and human rights. The impact of Christian faith for all walks of life, from the most intimate individual life to the most social, global and cosmic life, are dealt with in this great work of Public Theology from the African soil." - Prof Nico Koopman.

State aids law has become a major subject in its own right. Article 107 of the Treaty on the Functioning of the European Union (TFEU), which lays down the substantive rules on state aid, and Article 108 TFEU, which provides for the procedural rules, form part of the treaty chapter on competition. However, there are now several important pieces of legislation. The first is Council Regulation 994/98/EC, which applies Articles 107 and 108 TFEU. The gist of the regulation is that (...) the Commission is authorized to adopt block exemptions for certain categories of aid. On this basis, the Commission has adopted a number of regulations, which will be discussed in this chapter. The enforcement of the state aid rules by the Commission has been essential in containing the crisis. The Commission efforts have been supplemented by the policies of the European Central Bank, which provided enhanced credit support. (shrink)

Considering the general analytical ability—whether applied to conceptual or social materials—and the quality of the argumentation characterising it, Eli Thorkelson's “The Silent Social Order of the Theory Classroom” is a remarkable piece, all the more so considering that it was an honours submission. Keeping this overall evaluation in mind throughout, I propose to confine the following short commentary to a critical assessment focused single-mindedly on the theoretical structure of the piece. To be able to do so in a comprehensible manner, (...) I shall open with some brief remarks to place the piece in context as I understand it. (shrink)

This article seeks to recover a neglected chapter in the historical and theoretical background of social theory in general and critical theory in particular with a view to refining the understanding of the presuppositions of a cognitively enhanced critical social science appropriate to our troubled times. For this purpose, it offers a brief reconstruction of the mathematical-philosophical tradition from ancient to modern times by extrapolating that part of it that is marked by the ideas of infinity, infinite processes and limit (...) concepts. It gives suggestive indications not only of how these ideas relate to extant social-theoretical thought, but especially also of the two related cognitive directions – the weak-naturalistic and the socio-cultural – in which such thought is currently challenged to go. (shrink)

This essay discusses whether an indigenous African ethic, as expressed in ubuntu, may serve as an example of how to decolonise Western knowledge. In the first part, the key claims of decolonisation of knowledge are set out. The second part analyses three strategies to construct models of ‘African’ ethics, namely transfer, translation and stating of a substantive rival model as contained in ubuntu ethics. After a critical appraisal of this substantive proposal, part three indicates the potential and limitation of the (...) decolonisation project: possibilities lie in the -contextualisation of knowledge, whereas limitations are related to constructing an alternative to what is known as ‘scientific’ knowledge. As far as the author knows, this is the first attempt to frame ethics in terms of the epistemological search for ‘decolonised’ knowledge. (shrink)

Since the emergence of neo-evolutionism in the 1960s, various critiques of the theory of social or socio-cultural evolution have been forwarded, including notably those of Immanuel Wallerstein, Alain Touraine and Anthony Giddens who decisively reject the idea of evolution. Within this context, Jürgen Habermas's theory of socio-cultural evolution has also become a specific object of critique, the best known in the English-speaking world being, perhaps, Michael Schmid's critique. While the latter is ultimately based on neo-Darwinistic assumptions which allow a non-Marxist (...) alternative to be pitted against Habermas's position, a significant immanent critique has been taking shape during the late 1970s and 1980s the contours of which are at present starting to become visible, despite the fact that as yet it is nowhere developed and presented in a systematic manner. I have in mind here the work of younger authors belonging to the circle around Habermas, such as Johann Arnason, Axel Honneth, Hans Joas, Günter Frankenberg, Ulrich Rödel, and Klaus Eder, who have not only developed a critique of Habermas but are also engaged in developing an alternative to him within the framework of critical theory. (shrink)

This article offers a perspective on the critical theory of justice by presenting a structural and processual reconstruction of Rainer Forst’s intriguing yet somewhatopaque concept of a basic structure of justification which is central to his proposed critique of justificatory relations. It shows from a cognitive-sociological perspective what a cooperative relation between a philosophical theory of justice and a social scientific approach could mean for critical theory. A basic structure of justification is revealed to be a cognitively available reflexive order (...) above the order of substantive social and political relations that allows the identifi cation, explanation and transformative critique of reflexivity deficits induced by hegemonic, ideological, repressive or obfuscating means. Far from being exclusively a theoretical and methodological tool, however, it is in principle accessible to those involved and affected on whose experience, suffering and critique critical theory vitally depends. (shrink)