Poetic Seeing in Visual Arts and Theology. Aesthetics as a Spiritual and Loving Gaze within the Human Quest for Meaning.

A 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

Evaluation of the phytoestrogenic activity of Cyclopia genistoides (honeybush) methanol extracts and relevant polyphenols

The original publication is available at http://pubs.acs.org/Unfermented C. genistoides methanol extracts of different harvestings and selected polyphenols were evaluated for phytoestrogenic activity by comparing binding to both ER subtypes, transactivation of an ERE-containing promoter reporter, proliferation of MCF-7-BUS and MDA-MB-231 breast cancer cells, and binding to SHBG. The extracts from one harvesting of C. genistoides (P104) bound to both ER subtypes. All extracts transactivated ERE-containing promoter reporters via ERβ but not via ERα. All extracts, except P122, caused proliferation of the estrogen-sensitive MCF-7-BUS cells. Proliferation of MCF-7-BUS cells was ER-dependent as ICI 182,780 reversed proliferation. Physiologically more relevant, extracts antagonized E2-induced MCF-7-BUS cell proliferation. Furthermore, all extracts, except P122, induced proliferation of the estrogen-insensitive MDA-MB-231 cells, suggesting that the extracts are able to induce ER-dependent and ER-independent cell proliferation. Binding to SHBG by extracts was also demonstrated. These results clearly show that C. genistoides methanol extracts display phytoestrogenic activity and act predominantly via ERβ. HPLC and LC-MS analysis, however, suggests that the observed phytoestrogenic activity cannot be ascribed to polyphenols known to be present in other Cyclopia species. © 2007 American Chemical Society.Publishers' versio

Metaphoric theology and God images in a hermeneutics for pastoral care and counselling

Because of the recent development in pastoral care, a hermeneutic model is proposed. Metaphors in pastoral care and counselling are embedded in the life stories of parishioners. As an interpreter of Stories/stories, it is the diagnostic task of the pastor to make a pastoral assessment of the meaning and significance of these stories in terms of God images. In order to do that, the pastoral issues regarding encounter (partnership, companionship, commitment and intimacy) have been linked to the following pastoral metaphors in Scripture: shepherd, servant, wisdom and paraclete. With regard to metaphoric theology, God as Friend is our choice for a pastoral encounter which takes the notion of salvation seriously

Towards the aesthetics of self-termination (suicide). The spiritual interlude between death (shadow) and life (light)

CITATION: Louw, D. J. 2020. Towards the aesthetics of self-termination (suicide). The spiritual interlude between death (shadow) and life (light). Stellenbosch Theological Journal, 6(2):313-342, doi:10.17570/stj.2020.v6n2.a14.The original publication is available at: http://www.scielo.org.zaTo end one's life (suicide) creates a lot of questions concerning the identity and eventual emotional and spiritual condition of the person. Within a more religious context, the intriguing question surfaces: When a committed believer commits suicide, will such a person still go to heaven? The ethical dilemma evolves around questions regarding right (good/liberation) and wrong (evil/damnation), heaven or hell. Instead of a moral approach, the article opts for an aesthetic approach within the framework of a tragic hermeneutics of self-termination. Instead of applying the notions of “suicide” or “self-killing,” the concept of self-termination is proposed. A theology of dereliction is designed to explain the basic assumption: In a Christian spiritual assessment of “suicide,” the question is not about the how of death and dying but on the being quality of the sufferer. In his forsakenness, the suffocating Christ reframed the ugliness of death into the beauty of dying and termination: Resurrection hope! Several portraits are described from the viewpoint of literature, philosophical and poetic reflections regarding the complexity of the phenomenon of self-termination and its connection to the existential disposition of dreadful anguish; i.e., the ontic and tragic disposition of apathetic unhope (inespoir).Publisher's versio

The hermeneutics of intercultural pastoral care : from 'psyche' to 'position' (Habitus) within the healing dynamics of life (Cura vitae)

CITATION: Louw, D. J. 2010. The hermeneutics of intercultural pastoral care : from 'psyche' to 'position' (Habitus) within the healing dynamics of life (Cura vitae). Scriptura, 103:175-188, doi:10.7833/103-0-597.The original publication is available at http://scriptura.journals.ac.zan a systemic approach to life care (cura vitae), position and habitus becomes more predominant as guiding constructs in theory formation for a pastoral anthropology than personality and behaviour and their relatedness to psychoanalyses. It is argued that habitus is directly connected to the Biblical principle of wisdom (sapientia), as well as to the spiritual dimension of meaning. In a praxis approach habitus should play a decisive role in intercultural care. In this regard paradigms and the analyses of the appropriateness of constructs containing dominant life views and belief systems become extremely important in the making of a pastoral diagnosis. In this regard an existential approach for an intercultural pastoral hermeneutics is proposed.http://scriptura.journals.ac.za/pub/article/view/597Publisher's versio

Die estetika van 'n skreeu-lelike, "weerlose God". Skilderkuns as medium in prosesse van teologiesparadigmatiese transformasie – ver-beeld-ende stank (skúbalon) vir skandalige on-dank (skandalon)

CITATION: Louw, D. J. 2020. Die estetika van 'n skreeu-lelike, "weerlose God". Skilderkuns as medium in prosesse van teologiesparadigmatiese transformasie – ver-beeld-ende stank (skúbalon) vir skandalige on-dank (skandalon). LitNet Akademies, 17(1):298-320.The original publication is available at https://www.litnet.co.zaDie Christelike tradisie het dikwels in die Godsvraagstuk op die vraag gekonsentreer: Wie is God? Die Godskonsep, veral die al-mag van God, is in verskillende tradisies omskryf in statiese “omni”- of “almag”-kategorieë wat met ’n oorsaak-gevolg-denkskema werk. Die lydingsvraagstuk, asook huidige prosesse van sosiaal-politieke transformasie, het my genoop om na ’n ander invalshoek te soek. Daar word na die paradigma van estetika gekyk om weg te skuif van omni-kategorieë (God as pantokrator; Almagtige) na omgee-kategorieë (passio Dei). In dié verband word twee skilderye uit die Cross-Roads-reeks wat God se solidariteitsdeernis in ’n plakkerskamp uitbeeld, teologies aan die orde gestel. ’n Prakties-teologiese hermeneutiek van kyk (estetiese optiek) word voorgestel met behulp van begrippe vanuit ’n Pauliniese perspektief soos stank (skúbalon) en vloek – skandalige on-dank en verwerping (skandalon). ’n Dergelike hermeneutiek beweeg weg van die “wie” van God na die “hoe” van God. Die implikasie en argument is dat skilderkuns ’n medium is om God se wese nie te probeer definieer nie, maar slegs esteties te “infinieer” – die sosyn van God in terme van solidariteitsmedelye. Vandaar die teologiese perspektief van ’n skreeu-lelike God: “My God, my God, waarom het u my verlaat?”In the dogmatic tradition regarding the essence of God’s involvement with the human predicament of suffering, categories from the Roman and Greek culture are applied most of the time. An example is to be found in the Psalter Hymnal of the Reformed Christian Church: “And as God Himself is most wise, unchangeable, omniscient, and omnipotent, so the election made by Him can neither be interrupted nor changed, recalled, or annulled; neither can the elect be cast away, nor their number diminished.” In this regard, depictions of Christ in traditional iconography are used to bolster Christianity against paganism and heresy. In many doctrinal formulations Christ is portrayed with “omni-” categories like omnipotence and omniscience. God’s El Shaddai (the Hebrew wisdom tradition regarding the splendid majesty of Yahweh’s grace) had been translated into pantokrator categories that depicted Christ as a Roman Caesar. When Christianity was threatened, a kind of divine imperialism was introduced to justify a clerical ecclesiology and maintain dogmatic stances regarding social life problems.Publisher's versio

Preface

From text: It cannot be denied that academic psychology, and more specifically the teaching of Psychology, is one of the most neglected areas in South African Psychology. This is regardless of the fact that Psychology is one of the most popular subjects on both undergraduate and postgraduate level at South African universities. Teaching is also the vehicle that takes Psychology students on the road to one of the most respected professions in our country

Verwondering ondanks verwonding. Tussen aftakeling (verganklikheid) en ontkieming (onverganklikheid) ‒ oor die spirituele estetika van 'n "pneumatiese liggaam" binne die knyptang van veroudering, sterwe, graf en dood

CITATION: Louw, D.J. 2022. Verwondering ondanks verwonding. Tussen aftakeling (verganklikheid) en ontkieming (onverganklikheid) ‒ oor die spirituele estetika van 'n "pneumatiese liggaam" binne die knyptang van veroudering, sterwe, graf en dood. LitNet Akademies, 19(1):328-357.The original publication is available at https://www.litnet.co.zaAntjie Krog se digbundel Verweerskrif (2006a) stel opnuut die vraagstuk van veroudering, liggaamlike aftakeling en die besef van verganklikheid, sterwe en dood aan die orde.1 Die besef van sterwe en dood laat beslis ’n wond in die brose “siel” van die sinsoekende mens. Verwonding verwys na die verlies aan liggaamlike vermoëns binne die aftakelingsproses van veroudering en die besef van eindigheid en onafwendbare stoflikheid. Maar is die liggaam bloot stof en die dood aaklig? ’n Alternatief is om die vraagstuk van veroudering, liggaamlike aftakeling, sterwe en dood vanuit ’n spiritueel meta-fisiese hoek te benader ‒ die méér van transendentale verbeelding (désir métaphysique). Antropologies gesproke is die mens dan nie bloot homo ludens (die spelende mens) nie, maar ten diepste homo transcendentalis (die verwonderende, selfoorstygende mens). Die vraag duik dan op of, in die woorde van N.P. Van Wyk Louw, die dood ook “mooi” kan wees. Indien die mens nie inherent ’n “onsterflike siel” besit nie, hoe moet daar dan teologies en vanuit ’n Christelik-eskatologiese perspektief oor die estetika van sterwe, dood en die uiteindelike graf nagedink word? Die basiese stelling is dat die metafoor van saad, en die korrelasie tussen sterwe en ontkieming, nuwe perspektiewe open vir ’n doksologie oor “die oop graf”. Stof en kosmos word dan estetiese elemente van ’n opstandingshoop ‒ die sogenaamde “pneumatiese liggaam” (πνευματικόν/ pneumatikon). In dié verband bied Dostojefski se siening van ’n dodekamer as bruilofskamer (Joh. 2:1), en Michelangelo Buonarroti se soeke na “siel” in die gebeitelde volmaaktheid van die menslike liggaam asook die estetika van beskilderde, harmonieuse lyflikheid ten spyte van aftakelende veroudering, ’n verhelderende, hermeneutiese perspektief om “mooi” teologies te herinterpreteer. Vandaar die spirituele estetika van liggaamlike verwonding as die wonderbaarlike ontkiemingsproses van ’n “onsterflike siel”.Publisher's versio

Effect of curriculum changes to enhance generic skills proficiency of 1st-year medical students

Background. Curriculum review is a dynamic, iterative process, and the effect of change may not always be wholly predictable. At Stellenbosch University, Cape Town, South Africa, revision of the MB,ChB curriculum was undertaken to meet enhanced and changing educational and medical practice, and to provide opportunities to enhance optimal generic skills underpinning effective learning, implemented in 2008. Objective. To determine the extent to which the newly implemented revised curriculum had an effect on experience in necessary generic skills of students in their first year of study. Methods. Students provided annual formal end-of-module evaluation in addition to focus group interviews. Evaluation by teaching staff was conducted by individual in-depth interviews. A validated generic skills questionnaire completed at the end of each academic year monitored the effect on students’ generic learning skills experience. Results. Feedback from these different evaluation methods identified specific needs in the newly implemented revised curriculum, including contextualisation of interventions, unnecessary duplication of content and malalignment of assessment. This led to minor curriculum changes and an educational capacity-building programme. These responsive curriculum changes after evaluation had the intended positive effect on students’ selfreported acquisition of generic learning skills. Conclusion. The objective of the curriculum evaluation was to monitor content output and the acquisition of crucial generic learning skills. Implementation of a revised curriculum combined with ongoing responsive changes aligned with careful multimodality evaluation can ensure that, in addition to scientific knowledge and skills, generic learning skills development of students is facilitated