Haase_UZ_x007E_DTh (2).pdf - South African Theological Seminary
Haase_UZ_x007E_DTh (2).pdf - South African Theological Seminary Haase_UZ_x007E_DTh (2).pdf - South African Theological Seminary
dislodge others. This kind of emancipation -- going from the frying pan into the fire, as it were -- is not a solution, however, it is merely change. Foucault described his [later] thinking during an interview at University of Vermont, on October 25th, 1982: You said before that you have the feeling that I am unpredictable. That’s true. But I sometimes appear to myself much too systematic and rigid. What I have studied are the three traditional problems: (1) What are the relations we have to truth through scientific knowledge, to those “truth games” which are so important in civilization and in which we are both subject and objects (2) What are the relationships we have to others through those strange strategies and power relationships And (3) what are the relationships between truth, power, and self I would like to finish with a question: What could be more classic than these questions and more systematic than the evolution through questions one, two, and three and back to the first I am just at this point (Foucault, in Martin, 1988). 82 University of Zululand, KwaZulu-Natal, South Africa
83 Will 'Po-Mod' Endure Ernst Gellner (1925-95), whose credentials are extensive and impressive, had the ear of world leaders for many years, and his opinions are highly respected. Regarding the future of postmodernity Gellner concluded: “Postmodernism as such doesn’t matter too much. It is a fad which owes its appeal to its seeming novelty and genuine obscurity, and it will pass soon enough, as such fashions do” (Gellner, 1992:71). To Gellner, postmodernity was the currently fashionable form of [philosophical] relativism, something actually practiced by only a handful of academics. Yet, Gellner expected that while postmodernism will pass as other philosophical fads have, the relativism and pluralism it endorsed will largely remain. Gellner’s views accord with the growing backlash from others toward postmodernism. As already mentioned, modernity continues unabated in the West and beyond. Gellner believed, “the more securely a society is in possession of the new knowledge [modernity], the more totally it is committed to its use and is pervaded by it, the more it is liable to produce thinkers who turn and bite the hand which feeds them” (Gellner, 1992:79) -- as the postmoderns have done. Gellner, like many others, believed the scepticism and criticism the postmoderns bring, is no kind of foundation upon which to build one’s worldview. Gellner added that the cognitive ethic of the Enlightenment requires “the break-up of data into their constituent parts, and their impartial confrontation with any candidate explanatory theories” (Gellner, 1992:84). As such, the Age of Reason shares with the monotheisms the belief in the existence of unique truth -- not endless pluralisms and relativisms. Gellner was personally convinced there is only “one genuinely valid system of knowledge, and that, in very rough outline, the mainstream of Western epistemological tradition, currently so fashionable, has captured it” (ibid. 85). Steven D. Schafersman, of the University of Texas, Department of Philosophy, adds this insight: Present-day philosophers of science are attempting to forge a new, third-generation, synthetic philosophy of science based on the best attributes of the previous two schools [positivism and empiricism]; this new school University of Zululand, KwaZulu-Natal, South Africa
- Page 31 and 32: may simply transform the nature and
- Page 33 and 34: Contrary to Christian notions that
- Page 35 and 36: 35 ‘modernize’ the nation. To b
- Page 37 and 38: 37 expression. This “first respon
- Page 39 and 40: 39 of his own awareness of God” (
- Page 41 and 42: 41 Existentialism understandably em
- Page 43 and 44: depends upon our decision makes our
- Page 45 and 46: group Socialisme et Liberte. During
- Page 47 and 48: 47 The Mind of Sartre Sartre’s vi
- Page 49 and 50: ethical absolutes (Craig, 1994:67).
- Page 51 and 52: 51 Chapter II Postmodernity: The Es
- Page 53 and 54: 53 Postmoderns promote individualis
- Page 55 and 56: meaning and language. The postmoder
- Page 57 and 58: pointed out that science, far from
- Page 59 and 60: 59 Ferdinand de Saussure at the tur
- Page 61 and 62: considers the Greek logos (i.e., λ
- Page 63 and 64: 63 models and then try not to subve
- Page 65 and 66: marginalized and to the historical
- Page 67 and 68: without essential foundations (Khan
- Page 69 and 70: maximum voluntary community agreeme
- Page 71 and 72: 71 something akin to the virtual re
- Page 73 and 74: 73 During the 1960’s, Foucault wa
- Page 75 and 76: generally agreed that his views wer
- Page 77 and 78: had been trapped. Through Nietzsche
- Page 79 and 80: Foucault also seemed to delight in
- Page 81: elieve the conventions of modernity
- Page 85 and 86: 85 referentially incoherent. That i
- Page 87 and 88: 87 the second postmodern wave, whic
- Page 89 and 90: action. During the colonial period,
- Page 91 and 92: interpretation. It again gives sugg
- Page 93 and 94: 93 There are three basic forms of (
- Page 95 and 96: diverse immigrant populations becom
- Page 97 and 98: desperate population to believe tha
- Page 99 and 100: 99 but hardly in entirety. Keeping
- Page 101 and 102: salvation. Here again we see how Go
- Page 103 and 104: 103 and sick, conquered ignorance t
- Page 105 and 106: with relativism, pluralism and no a
- Page 107 and 108: 107 our first love -- Jesus Christ
- Page 109 and 110: 109 and the life. No one comes to t
- Page 111 and 112: Those who truly know Jesus Christ a
- Page 113 and 114: future was no longer heaven, but a
- Page 115 and 116: 115 An Apologetic Response Beyond t
- Page 117 and 118: uilding constructed on a shifting s
- Page 119 and 120: component of the overall package, b
- Page 121 and 122: irrelevant. The postmodernist, like
- Page 123 and 124: 123 terminate this inquiry with the
- Page 125 and 126: consider the spiritual truths the B
- Page 127 and 128: people are to effectively participa
- Page 129 and 130: witness among the Gentiles, by usin
- Page 131 and 132: 131 Chapter VI Postmodernity and th
83<br />
Will 'Po-Mod' Endure<br />
Ernst Gellner (1925-95), whose credentials are extensive and impressive, had the ear<br />
of world leaders for many years, and his opinions are highly respected. Regarding the<br />
future of postmodernity Gellner concluded: “Postmodernism as such doesn’t matter too<br />
much. It is a fad which owes its appeal to its seeming novelty and genuine obscurity, and<br />
it will pass soon enough, as such fashions do” (Gellner, 1992:71). To Gellner,<br />
postmodernity was the currently fashionable form of [philosophical] relativism,<br />
something actually practiced by only a handful of academics. Yet, Gellner expected that<br />
while postmodernism will pass as other philosophical fads have, the relativism and<br />
pluralism it endorsed will largely remain. Gellner’s views accord with the growing<br />
backlash from others toward postmodernism. As already mentioned, modernity continues<br />
unabated in the West and beyond. Gellner believed, “the more securely a society is in<br />
possession of the new knowledge [modernity], the more totally it is committed to its use<br />
and is pervaded by it, the more it is liable to produce thinkers who turn and bite the hand<br />
which feeds them” (Gellner, 1992:79) -- as the postmoderns have done.<br />
Gellner, like many others, believed the scepticism and criticism the postmoderns<br />
bring, is no kind of foundation upon which to build one’s worldview. Gellner added that<br />
the cognitive ethic of the Enlightenment requires “the break-up of data into their<br />
constituent parts, and their impartial confrontation with any candidate explanatory<br />
theories” (Gellner, 1992:84). As such, the Age of Reason shares with the monotheisms<br />
the belief in the existence of unique truth -- not endless pluralisms and relativisms.<br />
Gellner was personally convinced there is only “one genuinely valid system of<br />
knowledge, and that, in very rough outline, the mainstream of Western epistemological<br />
tradition, currently so fashionable, has captured it” (ibid. 85). Steven D. Schafersman, of<br />
the University of Texas, Department of Philosophy, adds this insight:<br />
Present-day philosophers of science are<br />
attempting to forge a new, third-generation,<br />
synthetic philosophy of science based on the<br />
best attributes of the previous two schools<br />
[positivism and empiricism]; this new school<br />
University of Zululand, KwaZulu-Natal, <strong>South</strong> Africa