Secular spirituality versus secular dualism: Towards postsecular holism as model for a natural theology

The term “secular spirituality” is meant to convey the contemporary phenomenon of spirituality as experienced in different spheres not associated with structured, institutionalised religion. An outline is given of the relation between secular reality (the natural realm) and religious/spiritual reality (the supernatural realm), as it developed from pre-secular animism (pre-modern unity with nature) to secular dualism (modernism) to post-secular holism (influence of postmodernism). Then follows a brief discussion of secular spirituality in Africa with reference to struggle spirituality. Secular spirituality in its technospiritual mode is becoming increasingly important and is dealt with cursorily before dealing with secular spirituality as a model for a postmodern natural theology. In this context “natural theology” is not concerned with proofs of God’s existence, but seeks to integrate the natural and supernatural dimensions of human life meaningfully

Has evolution ‘prepared’ us to deal with death? Paleoanthropological aspects of the enigma of Homo naledi’s disposal of their dead

The Homo naledi discovery introduced questions that had not been previously posed regarding fossil finds. This is because, apart from their fascinating physiology, they seemingly deliberately disposed of their dead in a ritualised way. Although this theory may still be disproved in future, the present article provisionally accepts it. This evokes religious questions because it suggests the possibility of causal thinking, wilful and cooperative behaviour, and the possibility that this behaviour entails traces of proto-religious ideas. This poses the challenge to develop a hominin hermeneutics that endeavours to reconstruct the possible motivation behind this action. The relatively larger brain with its enlarged Broca’s area suggests the possibility of a sophisticated communication system and an enhanced way of dealing with emotion. We know that almost all life forms have some form of awareness and that more sophisticated degrees of consciousness may be present in the higher primates. Various ‘clues’ are investigated to try and understand the H. naledi phenomenon: lessons from chimpanzee studies, the implications of tool making for hominin development, the possibility of a proto-language and the role symbol formation may have played. The H. naledi case also indicates on a theological level that religion is natural. Some attention is given to this thesis. Biological and environmental factors come into play to illuminate biological factors like emotion and higher cognition without which religion would not be possible. Sophisticated cognition is coloured by affect (basic emotions are typical of all mammals) and this makes some form of reflection on the fate of loved ones who have died a strong possibility

Secular spirituality versus secular dualism: Towards postsecular holism as model for a natural theology

Spine cut of Journal binding and pages scanned on flatbed EPSON Expression 10000 XL; 400dpi; text/lineart - black and white - stored to Tiff Derivation: Abbyy Fine Reader v.9 work with PNG-format (black and white); Photoshop CS3; Adobe Acrobat v.9 Web display format PDFThe term “secular spirituality” is meant to convey the contemporary phenomenon of spirituality as experienced in different spheres not associated with structured, institutionalised religion. An outline is given of the relation between secular reality (the natural realm) and religious/spiritual reality (the supernatural realm), as it developed from pre-secular animism (pre-modern unity with nature) to secular dualism (modernism) to post-secular holism (influence of postmodernism). Then follows a brief discussion of secular spirituality in Africa with reference to struggle spirituality. Secular spirituality in its technospiritual mode is becoming increasingly important and is dealt with cursorily before dealing with secular spirituality as a model for a postmodern natural theology. In this context “natural theology” is not concerned with proofs of God’s existence, but seeks to integrate the natural and supernatural dimensions of human life meaningfully.http://explore.up.ac.za/record=b100134

Some Barthian perspectives on the present science-religion debate: What is the place of “natural theology” today?

As an example of the context-relatedness of Barth’s work, this article compares his crisis theology with Heidegger’s philosophy of Being. Further examples are Barth’s reaction to the modernism of his time, with its accent on rationalism (see his critique of Kant), and the influence of subjective theology. In spite of his condemnation of natural theology, Barth could make a unique contribution to the current science-theology debate. His reading of the creation story and the way he views (transcends) the literal text in order to experience the Word of God as an event through that text, is a case in point. This approach, too, is comparable with certain aspects of Heidegger’s work. Barth’s reaction to the natural theology of his day was equally tied to that context. His particular target was the theology of that era which he interpreted as “natural theology”. To Barth, natural theology is metaphor for self-assertive, autonomous human beings who, via reason, manipulate the church, the Word and tradition

Some Barthian perspectives on the present science-religion debate: What is the place of “natural theology” today?

As an example of the context-relatedness of Barth’s work, this article compares his crisis theology with Heidegger’s philosophy of Being. Further examples are Barth’s reaction to the modernism of his time, with its accent on rationalism (see his critique of Kant), and the influence of subjective theology. In spite of his condemnation of natural theology, Barth could make a unique contribution to the current science-theology debate. His reading of the creation story and the way he views (transcends) the literal text in order to experience the Word of God as an event through that text, is a case in point. This approach, too, is comparable with certain aspects of Heidegger’s work. Barth’s reaction to the natural theology of his day was equally tied to that context. His particular target was the theology of that era which he interpreted as “natural theology”. To Barth, natural theology is metaphor for self-assertive, autonomous human beings who, via reason, manipulate the church, the Word and tradition.http://explore.up.ac.za/record=b100134

The metaphysical self and the self in metaphysics and religion: Ambiguities of mind and reality

The thesis of this article is that the self is a construct or illusion and simultaneously real. The notion of self is constitutive in metaphysics and operates subconsciously and indirectly in all human activities. The metaphysical self constitutes its own reality. The article is critical of developments in cognitive science and neuroscience where neurocentrism reduces self to brain processes. The tenet is that the self is more than its biological make-up and the measurement of brain processes. The metaphysical as well as illusory aspects of self are discussed. Some important aspects of self that are visited include the construction of the self, its bodylines, contextuality, intentionality and unity. The nature of human intuition as grounded in our evolutionary make-up is proposed as a basis for the unity of the self. The role of the self in religion is briefly dealt with, focusing on the link between the notion of self and the concept of God

Self-transcendence and eros : the human condition between desire and the infinite

Peer reviewedThis article treats self-transcendence – like all transcendence – as a fact of human life. Inter alia this means that the human mind perforce operates in terms of binary concepts such as finitude–infinity, inner world–outside world, self–other, desire–fulfilment, separation–union and the like. We find these concepts in most myths of origin. The concept of desire (Eros), combining unfulfilment and the infinite, particularly epitomises self-transcendence. Ralph Waldo Emerson is cited as a precursor of the mid-19th century transcendentalists, whose ideas are resurfacing in present-day secular spirituality. In this article, we examined desire in the Christian conception of the Fall as envisioned by the Jewish philosopher Martin Buber and by Hegel, who integrates mind and nature in his philosophy of Spirit. The works of Emmanuel Levinas and Paul Ricoeur are used as points of reference to help us understand self and other in a framework of self-transcendence. The impact of these ideas on a postmetaphysical epistemology was also explored. Affectivity is a neglected area in Western thought and displays the same infinitude as rationality. The article concluded with present-day strategies of self-construction in a techno-scientific consumer culture.Research Institute for Theology and Religio

Immanent transcendent angles on a Post-reformation theology

Peer reviewedThe article offers examples of a post-Reformation theology which could be described as postmodern, post-metaphysical, anti-fundamentalist, immanent transcendent, corporeal, narrative, holistic and secularly spiritual. As examples of the kind of Reformed belief that is increasingly questioned it examines the doctrine of revelation, the doctrine of God and of salvation, with proposals of how they could be accommodated in an immanent transcendent model. Philosophy of consciousness (with reference to Hegel and Sartre) serves to clarify the transcendentally wired nature of human consciousness. The underlying question is how affect can be understood in a rational, epistemological framework. Human consciousness has to be linked to bodily functions, more especially emotions, to appreciate how religious experience occurs in a secular spiritual context. Narrative is spotlighted as the medium that is pre-eminently suited to convey a holistic concept of religious experience.Research Institute for Theology and Religio