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89Knowledge, values, and beliefs in the south african context since 1948: An overviewZygon 50 (2): 455-479. 2015.In this contribution, an overview of the distinct ways in which the interplay between knowledge, values, and beliefs took shape in the South African context since 1948 is offered. This is framed against the background of the paleontological significance of South Africa and an appreciation of indigenous knowledge systems, but also of the ideological distortion of knowledge and education during the apartheid era through the legacy of neo-Calvinism. The overview includes references to discourse on …Read more
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48Panpsychism, pan-consciousness and the non-human turn: Rethinking being as conscious matterHTS Theological Studies 72 (4): 1-11. 2016.It is not surprising that in a time of intensified ecological awareness a new appreciation of nature and the inanimate world arises. Two examples are panpsychism and deep incarnation. Consciousness studies flourish and are related to nature, the animal world and inorganic nature. A metaphysics of consciousness emerges, of which panpsychism is a good example. Panpsychism or panconsciousness or speculative realism endows all matter with a form of consciousness, energy and experience. The conscious…Read more
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39Technology with a human face: African and Western profilesSouth African Journal of Philosophy 22 (2): 173-183. 2003.A fundamental valuation of present day technology requires an investigation of its supporting metaphysics. Although technology ostensibly is the exact opposite of any kind of metaphysics, its metaphysical foundations, which co-determine its influence on values and worldview formation, can be indicated. Western technology is reconsidered from the perspective of Heidegger's critique on technology. Technology need not determine values in a deterministic way. We are challenged as created co-creators…Read more
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25Secular spirituality versus secular dualism: Towards postsecular holism as model for a natural theologyHTS Theological Studies 62 (4). 2006.
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24The metaphysical self and the self in metaphysics and religion: Ambiguities of mind and realityHTS Theological Studies 75 (1): 9. 2019.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. T…Read more
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22Emotion and the affective turn: Towards an integration of cognition and affect in real life experienceHTS Theological Studies 70 (1). 2014.
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21Artificial intelligence and the question of beingHTS Theological Studies 75 (1). 2019.Technology is part of all life forms. This does not mean that all technology is beneficial for life. Technological evolution in the human sphere holds promises to attain the status of singularity. This identifies the so-called Fourth Industrial Revolution. What is at stake includes the emergence of intelligent and conscious super computers and robots, conscious materialism, the possibility of human immortality and the emergence of the trans-human. In the ambit of a new artificial environment in …Read more
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21Homo metaphysicalis? The biological-rootedness of the metaphysical mindHTS Theological Studies 73 (3). 2017.
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20Evolutionary biology as a link between religion and knowledgeHTS Theological Studies 56 (2/3). 2000.
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19Self-transcendence and Eros: The human condition between desire and the infiniteHTS Theological Studies 67 (3). 2011.
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17Human uniqueness on the brink of a new axial age: From separation to reintegration of humans and natureHTS Theological Studies 72 (4): 9. 2016.Karl Jaspers’ Axial Age concept is used to depict the way humans interact with their environment. The first Axial Age (800-200 BC) can be typified among others as the age in which humans started to objectify nature. Nature was dispossessed of spirits, gods and vital forces that humans previously feared and used as explanation for the origin of things. Secularised and objectified nature became a source of wealth for humans to use and abuse as they like. This has peaked in the post-industrial era …Read more
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16Has evolution ‘prepared’ us to deal with death? Paleoanthropological aspects of the enigma of Homo naledi’s disposal of their deadHTS Theological Studies 73 (3). 2017.
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16An immanent approach to death: Theological implications of a secular viewHTS Theological Studies 65 (1). 2009.
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16A scientific defence of religion and the religious accommodation of science? Contextual challenges and paradoxesHTS Theological Studies 69 (1). 2013.
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15The rise of China and the time of Africa: Gauging Afro-Sino relations in the light of Confucian philosophy and African idealsHTS Theological Studies 71 (1). 2015.The article focuses on Sino-African relations, with specific reference to South Africa. An outline is provided of recent developments as a roadmap for the unfolding of this relationship. The question of whether China’s African interest can be seen as tacit colonisation is discussed. Even if these fears are allayed, the question remains whether the Chinese presence on the continent will make a significant difference to African development. To answer this question, the focus shifts to economic mod…Read more
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10Towards a new natural theology based on horizontal transcendenceHTS Theological Studies 65 (1). 2009.
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10Design, designers and the Designing God: A critical look at some modelsHTS Theological Studies 60 (4). 2004.
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8Implications of a technoscientific culture on personhood in Africa and in the WestHTS Theological Studies 61 (3). 2005.
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6The fictional transfiguration of Jesus: Images of Jesus in literatureHTS Theological Studies 53 (3). 1997.
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4Some Barthian perspectives on the present science-religion debate: What is the place of “natural theology” today?HTS Theological Studies 63 (4). 2007.
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3The metaphysical mind in its physical environment: Religious implications of neuroscienceHTS Theological Studies 58 (3). 2002.
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