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

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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

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

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