The discovery of a new homonin species called Homo naledi evoked unprecedented interest, even outside the scientific disciplines who are researching extinct homonin species. The reason for this is that Prof. Lee Berger, attached to the University of the Witwatersrand and his team, known as the Rising Star-expedition, came to the conclusion that the fossils that were discovered in the Dinaledi cave room in Sterkfontein outside Johannesburg in 2013, were placed there deliberately. The theory postulates the possibility of symbolic or (...) ritual behaviour by a species that lived and later became extinct approximately 1 to 2 million years ago. If this is indeed the case, it also offers theologians the opportunity to join the conversation with regard to the evolvement of our spirituality and religiousness. This article is an attempt to render a contribution, with the data available to us, about the value of the prehistoric signs of spirituality with specific reference to the so-called cemetery theory. Together with this, other usable theories will be employed to consider the possible signs of ritual and symbolic behaviour by Homo naledi. The condition for a meaningful discussion about the evolvement of our spirituality and religiousness is that epistemological contours be clearly drawn. With the first part of the article these contours are drawn and with the second part the possible implications of the cemetery theory are reviewed. (shrink)

This book attacks the assumption found in moral philosophy that social control as such is an intellectually and morally destructive force. It replaces this view with a richer and deeper perspective on the nature of social character aimed at showing how social freedom cannot mean immunity from social pressure. The author demonstrates how our competence as rational and social agents depends on a constructive adaptation of social control mechanisms. Our facility at achieving our goals is enhanced, rather than undermined, by (...) social control. The author then articulates sources, contracts, and degrees of legitimate social control in different social and historical settings. Drawing on a wide range of material in moral and political philosophy, law, cognitive and social psychology, anthropology and literature, Professor Schoeman shows how the aim of moral philosophy ought to be to understand our social character, not to establish fortifications against it in the name of rationality and autonomy. (shrink)

The aim of compiling the various essays presented here is to make readily accessible many of the most significant and influential discussions of privacy to be found in the literature. In addition to being representative of the diversity of attitudes toward privacy, this collection has a coherence that results from the authors' focus on the same issues and theories. The main issue addressed in this book is the moral significance of privacy. Some social science and legal treatments are included because (...) of their direct bearing on the moral issues that privacy raises. In addition to the classics on privacy, the author has included an interpretative essay on the privacy literature, which provides a philosophical guideline as to what the issues are and how various thinkers have contributed to their resolution. (shrink)

A repulsive core force is derived which, assuming π mesons are the field particles, gives binding energies in good agreement with binding energies per nucleon of heavy nuclei. The physical model consists of a field of relatively short range, in which emission of a π meson by a nucleon and subsequent absorption by a neighboring nucleon is equivalent to a potential well. The binding energy at the equilibrium spacing of the nucleons is the self-energy of the π mesons, which is (...) calculated by analogy with classical electric fields. (shrink)

This volume of original essays addresses a range of issues concerning the responsibility individuals have for their actions and for their characters. Among the central questions considered are the following: What scope is there for regarding a person as responsible for his or her character given genetic and environmental factors? Does an account of responsibility provide a legitimate basis for the retributive emotions? Are we ever justified in feeling guilty for occurences over which we have no control? Does responsibility for (...) the consequences of our acts require that they were intended or simply expected? How have a number of influential previous philosophers, including Aristotle, Maimonides, and Spinoza, approached these questions? (shrink)

A geometric interpretation of gravitation is given using general relativity. The law of gravitation is taken in the formR 44=0, whereR 44is the component of the contracted Riemann-Christoffel (Ricci) tensor representing the curvature of time. The remaining curvature components of the contracted Riemann-Christoffel tensor may or may not vanish. All that is required in addition toR 44=0 is that the Gaussian curvatureR be nowhere infinite. The conditionR 44=0 yields a nonlinear wave equation. One of the static degenerate solutions represents the (...) gravitational field surrounding a static gravitational point singularity. It is found that for this solution, the three famous predictions of general relativity are obtained in the weak-field approximation. In addition, it is found that there is a correction to the Kepler period of revolution for an orbit. (shrink)

L. Jonathan Cohen has written a number of important books and articles in which he argues that mathematical probability provides a poor model of much of what paradigmatically passes for sound reasoning, whether this be in the sciences, in common discourse, or in the law. In his book, The Probable and the Provable, Cohen elaborates six paradoxes faced by advocates of mathematical probability (PM) when treating issues of evidence as they would arise in a court of law. He argues that (...) his system of inductive probability (PI) satisfactorily handles the issues that proved paradoxical for mathematical probability, and consequently PI deserves to be thought of as an important standard of rational thinking. I argue that a careful look at each of the alleged paradoxes shows that there is no conflict between mathematical probability and the law, except when for reasons of policy we opt for values in addition to accuracy maximization. Recognizing the role of such policies provides no basis for questioning the adequacy of PM. The significance of this critical treatment of Cohen's work is that those interested in revising the laws of evidence to allow for more explicitly mathematical approaches ought to feel that such revisions will not violate the spirit of forensic rationality. (shrink)

A theoretical relationship for the electron rest mass is derived in terms of the electron charge, Planck's quantum of action, and the speed of light. The basis for this derivation is an assumption that the electron rest mass is entirely electrostatic in origin, combined with the realization that the maximum action density of the world is simply the speed of light. Planck's quantum of action becomes perspicuously associated with an elliptical microspace.

The law of gravitation is taken in the formR 44=0, whereR 44 is the time curvature component of the Ricci tensor. Space-time separable equations are developed in spherical coordinates for the nonlinear wave equation determined byR 44=0. One exact solution is examined in detail.

Radial motion of a small point mass in the gravitational field of a large point mass is investigated for the law of gravitationR 44 =0. When geodesic equations are expressed in terms of components of acceleration, it is found that the normally “attractive force” of gravitation gradually weakens as the large mass is approached, and becomes “repulsive” inside a critical nonsingular radius close to the origin of coordinates. A particle requires an infinite time to reach the origin, regardless of its (...) initial distance. Gravitational collapse, or at least violent collapse, is thus precluded. (shrink)

This paper argues that liberal tenats that justify intervention to promote the welfare of an incompetent do not suffice as a basis for analyzing parent-child relationships, and that this inadequacy is the basis for many of the problems that arise when thinking about the state's role in resolving family conflicts, particularly when monitoring parental discretion in medical decision-making on behalf of a child. The state may be limited by the best interest criterion when dealing with children, but parents are not. (...) The state's relation with the child is formal while the parental relation is intimate, having its own goals and purposes. While the liberal canons insist on the incompetent one's best interest, parents are permitted to compromise the child's interests for ends related to these familial goals and purposes. Parents decisions should be supervened, in general, only if it can be shown that no responsible mode of thinking warrants such treatment of a child. Keywords: proxy medical consent, children's rights, state's protection of children, parental authority and the state's intervention, paternalism, liberalism, parental values CiteULike Connotea Del.icio.us What's this? (shrink)

The need to find clarity concerning (1) the relationship between scientific and religious cosmological discourses and (2) the imagining of a space where various religions could meet in fruitful conciliation as far as (1) is concerned, formed the basis of the article. The aim of the article was to investigate the relevance of Buddhaghosa’s Visuddhimagga (5th CE, Pali compendium of Theravāda Buddhism) with regard to the above problems. The methodology employed involved clarifying the historical context of the Visuddhimagga ; understanding (...) the subjective intentions of Buddhaghosa and extrapolating non-emphasised but promising underlying tendencies in his magnum opus, conducive to a perspective of ultimate, universal peace as far as Cosmos, all of humanity and its various religious discourses are concerned. The reading of the Visuddhimagga revealed a mythology of many deities, tolerated but demoted to a status lower than that of enlightened humans; the denial of a Creator God; no notion of an analogia entis between humans and a living Cosmos, nor any tendency towards pantheism and a commitment to the ideal of universal happiness for all beings. The main conclusion was that Theravāda Buddhism (and, to a lesser extent, Christian theology) could be extended towards the notion of a living, evolving Cosmos, appearing from and disappearing into non-substantial silence. It is not claimed that Buddhaghosa succeeded in achieving a great cosmology. It remains an unrealised possibility, latently possible as an extension of Theravāda. Contribution: The contribution of the article is that it uncovers deeply hidden lines in Buddhism (and Christianity) that are emerging and converging. ‘Theo-logy’, re-interpreted as mystical ‘cosmo-sophy’, would not amount to a cynical debunking or irresponsible annexation of Buddhaghosa for utterly unthinkable ends, but as a topic worthy of investigation. The article is part of work in progress. (shrink)

Unethical acts and reported cases of corruption and commercial crimes in South African business are increasing. Literature studies showed that risk groups (for instance South African managers in affirmative action positions) are functioning in a stressful environment which can give rise to unethical acts. Results pointed out that high stress correlates substantially with: to claim credit for a subordinate's work; to fail to report a co-worker's violation of company policy, to offer potential clients fully paid holidays; and to purchase shares (...) upon hearing privileged company information. In the light of this a number of recommendations were made. (shrink)

This article aims to explore a ‘lived discipleship’ by determining whether and how contemporary communities of faith could implement the norms and principles reflected in the Emmaus narrative of Luke 24:13–35 within a plausible epistemological framework that might facilitate a fresh understanding of Christian followership as discipleship. This was done through an empirical case study using two focus groups as co-researchers, in order to actively listen to their respective understandings of lived theology in their unique South African contexts. The two (...) focus groups consisted of (1) a contemporary Christian grouping of Afrikaans-speaking, active churchgoers situated in Hazeldean, a suburb in Pretoria East, Tshwane, Gauteng and (2) a contemporary Christian grouping of African, active churchgoers situated in Ivory Park, a suburb in Tembisa, Ekurhuleni, Gauteng. This article concluded that Luke 24:13–35 nudged the co-researchers to re-evaluate their contemporary understanding of discipleship and moved them to additional and new perspectives in terms of practical expressions thereof that can be best described as ‘lived followership’. A shift from perceiving Jesus in terms of an ‘act to follow’ by gaining the correct knowledge, to following Jesus as ‘a performative act’, a shift from ‘theoretical knowledge’ to ‘heart knowledge’. Contribution: This article is a part of the Festschrift for Prof. Stephan Joubert. This article plays into similar creative interdisciplinary relationship as seen in the work of Prof. Joubert, by looking at the relationship between New Testament and Practical Theology in order to improve practices of faith that is rooted in a biblical understanding of Jesus. (shrink)

New challenges are constantly emerging in the social sector in South Africa. Various social (non-profit) organisations are developing new and innovative ways to accommodate these challenges and to meet social needs. The aim of this research article is to measure the current social innovation capacity of the Dutch Reformed Church (DR Church), with reference to innovation capabilities, to determine at what level the church is meeting new social needs. Semi-structured interviews were conducted to collect data from six different congregations and (...) a governing body in the Pretoria area, South Africa, was included. Twelve participants were interviewed between August and October 2017. The participants, consisting of ministers and board members, each held a management position. The social innovation capacity measurement of the DR Church showed that the organisation was successfully developing new ways to serve as a social agent in society. There are obstacles that prohibit the DR Church from developing new innovative ways to meet the social needs of its society, for example, entrepreneurial, developmental and leadership change capacities. Recommendations are made to maximise social innovation capacity of the managers (ministers and board members). (shrink)

Nietzsche's ethics is basically an ethics of virtue. In his own unique way, and in accordance with his extra-moral view of life, Nietzsche recovers and re-appropriates certain virtues – notably pagan, aristocratic virtues – as part of his project to reconceptualise (‘rehabilitate') the virtues in terms of virtù (virtuosity and vitality), to which he also refers as his ‘moraline-free' conception of the virtues. The virtue of generosity (in the sense of magnanimity) plays a central role in Nietzschean ethics. According to (...) Nietzsche, the truly noble or virtuous person is one who lives beyond resentment and feelings of remorse and guilt. He lives his life from the fullness and plenitude of his own being and what he is able to bestow on others. Nietzsche seeks to rekindle and rehabilitate the aristocratic ‘pathos of distance' as the true origin of ethical life. This pathos of distance basically emanates from self-respect: ‘The noble soul has reverence for itself' (1974b: §287). For Nietzsche, this means that one should realize the greatest multiplicity of drives and form-giving forces in oneself, in the most tension-fraught but ‘controlled' manner. This control, this imposing a form on oneself without neglecting the multiplicity in oneself, is a creative, artistic activity. Nietzsche also refers to this as a process of transforming the self into a work of art, of giving style to one's own existence. Thus we free ourselves from guilt, resentment and the rage against contingency. It is of the utmost importance for Nietzsche that one should attain satisfaction with oneself, for ‘only then is a human being at all tolerable to behold. Whoever is dissatisfied with himself is continually ready for revenge, and we others will be his victims, if only by having to endure his ugly sight.' (1974a: §290). To attain satisfaction with oneself ultimately means to affirm life in its totality. This implies a life beyond resentment, i.e. a life that is characterised by generosity or magnanimity ( megalopsychia, magnanimitas ), which is for Nietzsche the ‘crown' of all the virtues. South African Journal of Philosophy Vol. 26 (1) 2007: pp. 17-30. (shrink)

According to the Gospel of Matthew, disciplemaking seems to be the signature mark of faithful disciples of Jesus the Christ. Van Aarde refers to this, with reference to Von Harnack and Lohmeyer as the manifesto of the church, being on the same level of meaning as Deuteronomy 6 in the Old Testament. It may be fair to say that this 'natural' way of being and doing was in more than one way exchanged for evangelism practices that did nothing to show (...) forth that following the Christ is a better or best way of living life, here already, to its fullest. These practices even reflected negatively on disciplemaking as such. A personal conviction is that 'discipling' may even be one of the missing links in the so-called missional conversation. This article will reflect on current theory on discipling and the natural necessity thereof. It will also draw upon findings in empirical research conducted by the National Church Life Surveys during 2014 in South Africa that may give an indication whether discipling is a common praxis among selected South African denominations and congregations. The focus will be on 'Faith-Sharing' as a core quality among adult attenders and includes several measures of the involvement of attenders in the outreach of the congregation. (shrink)