Since its inception in 1988, the SAREprogram has sponsored hundreds of projects to exploreand apply economically viable, environmentally sound,and socially acceptable farming systems. Recognizingthat researchers often collaborated with producers andthat producer interest in sustainable agriculture wasincreasing, SARE's North-Central Region began directlyfunding farmers and ranchers in 1992 to test their ownideas on sustainable agriculture. The present articleis based on data from the formative evaluation of thefirst five years (1992 to 1996) of the NCR-SAREProducer Grant Program. The evaluation used acombination of mail (...) surveys, non-response telephoneinterviews, and personal interviews.The evaluation revealed that the Program hassucceeded in showing that sustainable agriculturaltechnologies and practices can be viable andprofitable alternatives to conventional ways ofproducing crops and animals while simultaneously beingless environmentally damaging. On the other hand, thecontributions of the Producer Grant Program to thesocial and institutional spheres in which agricultureis embedded are less clear. Changes in these spheresare imperative for the success of sustainableagriculture, and for it to become more mainstream.Such changes cannot occur overnight, but they willremain the main challenge for SARE to tackle in thenear future. (shrink)

Agricultural development strategies to date were chiefly based on Western technological solutions, with mixed success rates. Farming Systems Research (FSR) was advanced as a way to increase the use of indigenous knowledge of farming to make new technologies more adaptable and appropriate to farming conditions. FSR has enabled researchers to focus attention on people and their knowledge by increasing people's participation in problem identification and new technology validation. In practice, though, FSR continues to be a top-down approach: technologies continue to (...) be developed (in most cases) in the exogenous, Western knowledge system. Little has been done to develop indigenous technology generating and diffusing capacities already present in the rural areas. In this paper, a model adapted from Bell (1979) will be advanced that is based on cooperation and collaboration between the exogenous and indigenous knowledge systems leading to a synthesis of the two. The underlying principle of the model is that the ultimate solution for rural development is not the dumping of more scientists upon rural people (of whatever discipline) to make exogenously-generated technologies more adaptable and in-line with people's problems, but to strengthen, empower, and legitimize indigenous capacities for identifying problems and developing solutions for these problems. The “empowerment” of the indigenous knowledge/technology system (however difficult that may be politically) so that it has equal footing with Western knowledge may well be the most important step in a strategy of enabling the people in the developing countries themselves to alleviate their poverty. (shrink)

Since its inception in 1988, the SAREprogram has sponsored hundreds of projects to exploreand apply economically viable, environmentally sound,and socially acceptable farming systems. Recognizingthat researchers often collaborated with producers andthat producer interest in sustainable agriculture wasincreasing, SARE's North-Central Region began directlyfunding farmers and ranchers in 1992 to test their ownideas on sustainable agriculture. The present articleis based on data from the formative evaluation of thefirst five years (1992 to 1996) of the NCR-SAREProducer Grant Program. The evaluation used acombination of mail (...) surveys, non-response telephoneinterviews, and personal interviews.The evaluation revealed that the Program hassucceeded in showing that sustainable agriculturaltechnologies and practices can be viable andprofitable alternatives to conventional ways ofproducing crops and animals while simultaneously beingless environmentally damaging. On the other hand, thecontributions of the Producer Grant Program to thesocial and institutional spheres in which agricultureis embedded are less clear. Changes in these spheresare imperative for the success of sustainableagriculture, and for it to become more mainstream.Such changes cannot occur overnight, but they willremain the main challenge for SARE to tackle in thenear future. (shrink)

In South Africa scholars in the broad field of practical theology are currently faced with a daunting challenge: to rethink the reconciling role of the institutional church in the light of continued challenges facing reconciliation within post-apartheid and post-Truth and Reconciliation Commission (TRC) South Africa. This contribution investigates whether the transdisciplinary, region-centred scientific research approach with a focus on the Hölderlin perspective on reconciliation could assist scholars in practical theology to address reconciliation in a post-apartheid and post-TRC society. The article (...) proposes a contextual and constructive approach to reconciliation in order to assist South African scholars in the field of practical theology and the institutional church to address the challenges of reconciliation in a postapartheid and post-TRC society. The contribution confirms that this approach does indeed assist the field of practical theology to contribute to reconciliation without the risk of speaking a language that nobody beyond theology can understand. (shrink)

Given the purpose of this special edition, to consider theologically the implications of the Fourth Industrial Revolution, in this contribution, the writings of one of the important yet under-appreciated South African figures in thinking from biblical theology on matters of economics, Klaus Nürnberger, are taken into review. The relationship between (1) biblical witness and (2) faith and (3) deeds stands central in Nürnberger’s theological framework. His interdisciplinarity has lasting validity because he takes seriously the disciplines involved, such as historical Bible (...) scholarship, economic theory, social theory and the like. By his own reckoning, it is partly because of this kind of interdisciplinarity that Nürnberger’s contributions on this topic had in a sense been marginalised. For this reason too, it is important in a new era to review sympathetically and appropriate critically the significant contributions of Nürnberger on the biblical witness to economic engagement. Contribution: This research article, as a part of this themed collection, considers theologically the implications of the Fourth Industrial Revolution with a review of Nürnberger’s contributions on the biblical witness to economic engagement. Nürnberger’s interdisciplinarity in his contributions helps set the direction for future engagements in the dawning post-secular era. (shrink)

Given the purpose of this special edition, to consider theologically the implications of the Fourth Industrial Revolution, in this contribution, the writings of one of the important yet under-appreciated South African figures in thinking from biblical theology on matters of economics, Klaus Nürnberger, are taken into review. The relationship between (1) biblical witness and (2) faith and (3) deeds stands central in Nürnberger’s theological framework. His interdisciplinarity has lasting validity because he takes seriously the disciplines involved, such as historical Bible (...) scholarship, economic theory, social theory and the like. By his own reckoning, it is partly because of this kind of interdisciplinarity that Nürnberger’s contributions on this topic had in a sense been marginalised. For this reason too, it is important in a new era to review sympathetically and appropriate critically the significant contributions of Nürnberger on the biblical witness to economic engagement. Contribution: This research article, as a part of this themed collection, considers theologically the implications of the Fourth Industrial Revolution with a review of Nürnberger’s contributions on the biblical witness to economic engagement. Nürnberger’s interdisciplinarity in his contributions helps set the direction for future engagements in the dawning post-secular era. (shrink)

In this contribution, the mystagogic engagement with Bible texts is considered. Good and bad reasons for drawing on the Bible are considered, both within personal and cultural frameworks. Different exegetical procedures are taken into review to inform a discussion of particularly the mystagogic engagement with the text. The latter is characterised by seeking faith from the biblical texts. For theological reasons, historical exegesis is proposed as particularly suited to mystagogic facilitation. Contribution: There are good and bad reasons for drawing on (...) the Bible, within personal and cultural frameworks. Different exegetical procedures inform a discussion of mystagogic engagement with the text, seeking faith from the biblical texts. Historical exegesis is proposed as particularly suited to mystagogic facilitation. (shrink)

In pre-democratic – also pre-modern – times, religion had been at the centre of much of human life, filling the private as well as the public realm of people’s daily existence. However, with the change to democratic rule in major countries in the modern world (see, most influentially, Article 1 of the French Constitution after the French Revolution and the First Amendment to the Constitution of the United States, influencing all other democracies in their wake), religion has for the most (...) part reflexively been sidelined from public life. Or has it? Does religion not still hold a special place in law in democratic societies, but now in reverse? Firstly, whereas matters of religious faith had throughout the greater part of human history been included in matters of politics, it is now as a matter of course of law excluded, purposely so. Religion is thus still a ‘special case’, a unique aspect of humanity when compared to all other matters, in law as much as in politics and other aspects of public life. Secondly, in the post-secular cultural climate dawning across the world, matters of faith (religion, spirituality) are no longer as stringently excluded from public life, which impacts directly on how religion is touched upon in law, sociology, philosophy, music and other academic disciplines too. Our dawning post-secular age is bringing something new. Two scholars, who have been doing foundational work in this regard, have done so fully in parallel, not taking cognisance of the mutualities in their academic contributions. Otto in Munich, Germany, has been combining his two areas of expertise, the Pentateuch in the Hebrew Bible and the sociologist Max Weber, to indicate the trajectory through history of democratic impulses from Ancient Near Eastern founding documents into the current era. Benson in Sydney, Australia, has on his part been drawing on his expertise in law as practised in Canada and taught in Europe, South Africa and Australia to indicate how, in inclusively liberal democracies, law cannot justifiably be used to exclude religion from the public domain, as has been the usual modern case. Drawing together these parallel contributions, Lombaard places these initiatives within the emerging post-secular climate, which augurs a different way of being religious or non-religious, publicly as much as privately, in democratic societies in our time. (shrink)

This contribution is part of a series on Methodology and Biblical Spirituality. In this, the fourth contribution, the scope is widened; more practical-analytically oriented, three thoroughly different but nevertheless all unusual kinds of interpretations of the Bible are described, characterised and contextualised. Namely:• In order to explain what are perceived as textual anomalies, some Old Testament authors have been described by US-based medical practitioners as having suffered psychiatric dysfunctions.• The Garden of Eden from Genesis 2 and further has been located (...) by a recently diseased Nigerian scholar as having been in her home country, with a Nigerian race having been the predecessors of biblical Adam and Eve.• Rastafarians, primarily Jamaica-based, regard marijuana as a holy herb and find direct support for their religious use of this plant in the Bible.However strange such ‘mystifying’ interpretations may seem within the theological mainstreams of Judeo-Christianity, there is more to these kinds of interpretations than simple whim. Certain cultural conditions along with personal, particularly spiritual, commitments enable these interpretations, which must be taken seriously in order to come to a fuller understanding of the text–interpreter dynamic. These then can cast at least some form of reflective light on the more usual current biblical-interpretative mainstreams within Judeo-Christianity, posing in a new light the question of what constitutes legitimate interpretations, also within mainstream interpretations, as religiously inclined people try to live their lives in the light of Scripture. (shrink)

Au travers de la multiplicité des usages du field recording, tantôt support d’étude des paysages sonores, tantôt outil de composition musical et environnemental, mais nécessairement dépendant d’un contexte (inter) culturel, David Christoffel et Guillaume Tiger explorent un certain rapport à la nature. Comment parle-t-on de nature via les field recordings? Quel sens donner à la représentation de la nature dans la musique? Comment « justice » est-elle rendue à la nature dans l’élaboration de paysages sonores virtuels? Les réflexions croisées (...) des auteurs sur ces questionnements tournent en sens inverses autour d’un même pot de sons naturels. (shrink)

« Un coworking sans communauté n’existe pas. » Qu’est-ce qui sépare les nous du tiers-lieu de ceux de la start-up (plus ou moins nationalisée)? Qu’est-ce qui distingue les bretelles (d’un nous relativement dilaté, diffracté ou bifurquant) des autoroutes (du je au cœur du développement personnel comme du nous des team buildings et atelier de we design)? L’auto-affectation d’un soi mis au pluriel tente, par un simple jeu pronominal, de cacher son intention de relier tout le monde. À travers les reflets (...) de ces belles âmes dans leurs variations esthétiques, cet article se propose de penser les réactualisations de la standardisation psychique mondiale en montrant comme elles brouillent de quel entre-nous ça parle. On part d’une série de citations des stars de la république des lettres. Direct, on multiplie les formes de déterritorialisations énonciatives comme autant de traversées d’un nous attaché à son incertitude d’échelle et excité par ses anachronismes : expérience originelle de l’autre comme soi, atelier alter-constructiviste, méditation auto-décentrante, réunion anti-facilitatrice, contre-point sur la situation actuelle. (shrink)

Ce livre a pour objet principal de décrire le sport en tant qu’art de vivre. L’art de vivre pose la question de la vie bonne, du sens, de la qualité de vie. Jadis, les Hellènes en avaient déjà soulevé l’importance d’un point de vue philosophique et pratique. Ainsi, la quête de cette vie bonne n’est possible que si elle prends en compte la dimension du soin du corps. Notre tradition occidentale a trop souvent éliminé la corporéité, le besoin de prendre (...) soin de son corps. Les maladies actuelles de la civilisation (stress, dépressions,...) en sont la preuve. Or, le corps est notre manière primaire d’être-dans-le-monde. L’art de vivre est également synonyme d’harmonie, de juste mesure, de dialogue avec l’environnement. Le sport en tant qu’art de vivre n’a pour dire pas de but; il est le but. Ce qui compte, ce n’est pas de penser en termes de quantité ou d’efficacité, mais en termes de qualité, de bien-être. La manière dont Marc Van den Bossche aborde le sport en tant qu’art de vivre est novatrice. En effet, rares sont les auteurs qui ont présenté l’art de vivre avec cette dimension du soin du corps, ou bien le sport nécessite de performances. (shrink)

New means of transport and communication allowed unprecedented mobility of people, goods and ideas in the late nineteenth and early twentieth century, which contributed to far-reaching economic, social and political changes in a first wave of globalisation. In its genuine transnationality, the European historical avant-garde can be seen as a product of this development. Cosmpolitanism, internationality and internationalism became emblems of the avant-garde in its pursuit of a 'new', modern international culture trangressing 'old' borders and limitations dictated by conceptions of (...) nationhood, linguistic restrictions, and state boundaries. Simultaneously, national and nationalist reflexes can be traced in the avant-garde as well - in a European context marked by a plethora of competing nationalisms. This collection of essays focuses on the transnationality and inter-nationalisms in the European avant-garde as well as on conflicts, paradoxes and debates in the avant-garde as genuinely transnational configuration of artistic movements, which possessed nevertheless many nationalist edges. The book presents a panorama of the historical avant-garde oscillating and operating between transnationality, internationalism and nationalisms of different kinds, both in national cultural fields and a transnational European arena - from Iceland to Greece and from the Pale of Settlement to the Atlantic. (shrink)

_The Horizon of Modernity_ provides a historicized account of New Confucian philosophy in relation to the contemporary revival of Confucianism and explores the nexus between subjectivity and social structure in the works of Mou Zongsan, Tang Junyi, and Xiong Shili.

Did the Florentine philosopher Marsilio Ficino (1433-99) influence the art of his time? Art historians have been fiercely debating this question for decades. This book starts with Ficino's views on the imagination as a faculty of the soul, and shows how these ideas were part of a long philosophical tradition and inspired fresh insights. This approach, combined with little known historical material, offers a new understanding of whether, how and why Ficino's Platonic conceptions of the imagination may have been received (...) in the art of the Italian Renaissance. The discussion explores Ficino's possible influence on the work of Botticelli and Michelangelo, and examines the appropriation of Ficino's ideas by early modern art theorists. (shrink)

For decades now, researchers in the social sciences and humanities have been expressing a deep dissatisfaction with the process of research-ethics review in academia. Continuing the ongoing critique of ethics review begun in Will C. van den Hoonard's Walking the Tightrope and The Seduction of Ethics, The Ethics Rupture offers both an account of the system's failings and a series of proposals on how to ensure that social research is ethical, rather than merely compliant with institutional requirements. Containing twenty-five essays (...) written by leading experts from around the world in various disciplines, The Ethics Rupture is a landmark study of the problems caused by our current research-ethics system and the ways in which scholars are seeking solutions. (shrink)

Taking a new look at the language of ‘religious experience’, the authors in this contribution take into review this aspect in the current theological discussion, and in the church pew, asking the question: Does George Lindbeck’s criticism of the experiential-expressive model of religion still have something to say to us? Firstly, Lindbeck is reviewed and recouped. Then, religious experience and its commodification are discussed, at the hand also of the heritage from Schleiermacher onwards on experience. Taking a position within the (...) post-modern, relativist, critical realist and pragmatist possibilities, a community-embedded sense of truth is concluded to without sacrificing the possibility of universalising claims. Is it possible, though, within the cultural reflex towards psychologised faith to retain a historically oriented depth? (shrink)

Laying the groundwork -- Bateson and technology -- The art of living with technology.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Herman Daly’s Economics for a Full World: His Life and Ideas by Peter VictorJeroen Van Den Bergh (bio)Victor, Peter (2022). Herman Daly’s Economics for a Full World: His Life and Ideas. Routledge, Oxon UK and New York USA (ISBN: 978–0–367-55694-5).Herman Daly (1938–2022) spent a lifetime thinking about how to achieve a sustainable economy. In an inclusive biography, Canadian economist and environmental scientist Peter Victor discusses his ideas, critiques (...) and debates with others, while clarifying his motivations and struggles. Daly has greatly influenced others, as reflected by numerous prizes awarded to him. This influence is confirmed by original text boxes in the book that contain statements of many colleagues about his work and person, obtained through a questionnaire survey by the author.As a young man, Daly decided to study economics as he imagined it combined humanities and science. He was disappointed in it being less scientific than hoped, but his environmental concern motivated him to work on reestablishing the foundations of the field in environmental science and ethics. Daly is best known for his critique of economic growth and his alternative of the “steady-state economy.” He contributed, however, many other novel concepts and ideas during his lifetime, such as the ends-means spectrum, empty vs full world, uneconomic growth and optimal scale.Victor explains these ideas in a calm pace, showing a deep knowledge of Daly’s work. He, moreover, is able to connect it to ongoing sustainability research. He does all this in the course of thirteen chapters, covering Daly’s early life, education and career, his views on economics, his personal philosophy and the role of religion, his proposal for a steady-state economy, and his opinions on economic growth, population and migration, money and banking, and the perils of trade. [End Page 117]Ultimate endsMany consider Herman Daly to be a heterodox and even heretic economist. He associates himself with ecological economics, the field he co-founded. But while some of his ideas seem radical, many of his core proposals do not deviate substantially from mainstream economics. For instance, his “ultimate ends” concept is perfectly consistent with the broad notion of “welfare” in standard economics. In line with this, many welfare economists—such as Samuelson (1961), Mishan (1967), Hirsch (1976), Sen (1976), Scitovsky (1976) and Frank (1985)—have expressed themselves as critical of GDP (gross domestic product) dominance and growthmania (van den Bergh 2009). In fact, neoclassical economics is not married to economic growth—this is more the empirical side of macroeconomics. While Daly recognizes these subtleties, some of his followers do not.Daly sees his Protestant religion as delivering the ultimate ends, but Victor notes that this has not led to concrete suggestions. Ultimate ends based in Christian religion may be motivated by the promise of eternal (after)life, which in effect means gratifying selfish preferences. Instead, a humanistic perspective—which Daly also seems to embrace—would stress solidarity with future generations and a bioethical view of solidarity with other species. These distinct viewpoints, combined with diversity of human preferences and experiences, suggest that it will be difficult if not impossible for democratic societies to agree upon ultimate means.The Index of Sustainable Economic Welfare (ISEW), a kind of greened or sustainable GDP metric, is Daly’s most concrete elaboration of ultimate means (Daly and Cobb 1989). For many OECD (Organization for Economic Cooperation and Development) countries, it indicates a stabilization of welfare, despite continued GDP growth (Lawn 2003; Posner and Costanza 2011). As clarified by Victor, The ISEW remains close to GDP, produces a monetary measure, has a simple and transparent calculation method, and received considerably attention from theoretical and empirical angles. In view of this, it may well represent the best candidate for a beyond-GDP metric that can replace the GDP. What urgently fails is an effective institutional procedure to achieve its widespread adoption (van den Bergh 2022).Religion, evolution and biodiversityDaly’s religious standpoint make him skeptical of the modern scientific worldview which regards the world to be governed by materialism and evolution, with no role for a higher purpose or an ultimate end. This led him... (shrink)

untangled and ordered in a theoretical framework focusing on evaluations doing no harm, tackling bad and doing good. Divided into four parts a diverse group of subject experts present a practical look at ethics, utilizing practical experience to analyze how ethics have been applied in evaluations, and how new approaches can shape the future of ethics. The chapters collectively create a common understanding of the potential role of ethics to infuse policy decisions and stakeholder initiatives with evaluations that provide better (...) insight and potential solutions for problems, going beyond "what works" to what needs to be done and what would help. The methodological scope ranges from working in contexts of fragility, conflict and violence, to participatory and decolonised approaches, including the ethical imperatives posed by global crises such as climate change, inequity and exploitative international relations. Ethics for Evaluation presents evaluators, commissioners of evaluation, policy makers and practitioners with inspiration for an ethical perspective on how evaluation can contribute towards solving problems. It presents a solid foundation for inclusive terminology and ethics guidance that would be the heart of a global exercise in professionalization of ethical evaluation practice. (shrink)

Dans l'oeuvre d'Edith Stein, l'alterite apparait comme constitutive de la personne humaine. D'un point de vue proprement subjectif, l'alterite renvoie... l'alter ego,... la dimension communautaire et, dans une perspective croyante, au Tout-Autre. D'un point de vue objectif, elle designe les valeurs, qui faconnent la personnalite, et la foi, qui vient au secours de la raison humaine. Un parcours des oeuvres principales de l'auteur permet de prendre la mesure... la fois de la continuite et de l'evolution de sa pensee. A partir (...) de l..., l'etude entreprend de mettre en evidence, d'une part, l'originalite de la pensee d'Edith Stein par rapport... celle de Husserl et, d'autre part, comment Edith Stein se situe par rapport... la pensee de Thomas d'Aquin. L'influence de l'oeuvre de Jean de la Croix est egalement abordee. Enfin, en dialogue avec des auteurs comme Ricoeur, Levinas ou Ladriere, la troisieme partie du livre aborde de maniere critique la question de l'alterite comme fondement de la personne et cela selon trois parcours, l'un lie... la phenomenologie d'Edith Stein, l'autre... sa philosophie chretienne, et le dernier... son attrait pour la mystique. (shrink)

Dit boek biedt een kritische inleiding in de godsdienstfilosofie, aan de hand van een confrontatie tussen enerzijds G.W.F. Hegels filosofie van de monotheïstische religies en anderzijds godsdienstwetenschappelijke inzichten in en vanuit de godsdiensten zelf. Het doel is te komen tot een wijsgerige verheldering van wat deze religies kenmerkt. Wat kan een filosofische benadering van de verschillende godsdiensten, zoals die van Hegel, bijdragen aan een beter begrip ervan? Hoe zou de godsdienstfilosofie een rol kunnen spelen in het actuele debat over religie, (...) en de verhouding daarvan tot de grondslagen van recht en politiek? De manier waarop we over God denken en dus hoe we geloven, beïnvloedt onze moraal en ons recht, de wetten die we maken en de wijze waarop we die toepassen. Hegel had veel op met het christendom. In zijn ogen vormde het christelijk geloof ten opzichte van andere, eerdere godsdiensten een vervolmaking en een voltooiing van de religie. Filosofisch bezien is het christendom de religie van vrijheid en van verzoening van God en de mens met elkaar. Alle godsdiensten die voorafgingen aan het christendom, beschouwt hij als beperkter en eenzijdiger: de ‘ware geest’ is daarin nog onvoldoende ontwikkeld. Deze hoogst controversiële claim wordt in dit boek aan een nader, kritisch onderzoek onderworpen. (shrink)

The chapters in this book offer an in-depth and profound overview of Hegel’s daring, many-faceted philosophical interpretations of the multifarious and dialectically interrelated, historical religions, including the Islam and the ...

Religion is increasingly a social and political factor in post-modern societies nowadays and the question of the role of religion in the public sphere is more and more brought to the fore: a challenge to legal philosophers. Should religion be only a private affair, or should the public dimension of religion be more acknowledged? Do we have to interpret the freedom of religion and the separation of church and state in a strict (laicist) sense, or do we have to allow (...) for a more benevolent relation between religion and the state? This collection of essays explores these questions in various and new ways. (shrink)

Exploring the pre-political en pre-legal spiritual infrastructure from which modern, liberal democracies in the West live, but cannot guarantee, this book ...

Pleidooi voor de beleving als kennis-instrument.