This article deals with the history of the neo-Calvinist movement in France and Italy. The efforts of the Dutch Reformational movement to communicate with French (mainly reformed) Christians are highlighted. A brief overview of the achievements of the few French scholars involved in this development is sketched and their publications are mentioned, together with a few conferences and organisations. Neo-Calvinism reached Italy as well, via the input of French lecturers and publications. The few developments of neo-Calvinism in Italy are recorded as well. Also, the gradual drift towards vantilian and reconstructionist positions (in both countries) is detected and discussed. An evaluation of these developments is provided, together with a few final considerations and questions which should help learning lessons from the past and preparing better strategies for the future
In the course of the centuries, the ‘reputation’ and status attributed to the humanities underwent different phases. One of their lowest moments can be traced during the positivist period. This article explored the reasons underlying the gradual re-evaluation of the scientific status and relevance of the humanities in the philosophy of science of the 20th century. On the basis of a historical analysis it was argued that on the one hand such recognition is positive because it abolishes an unjustified prejudice that restricted the status of ‘science’ to the natural sciences. On the other hand it was argued that the reasons behind such recognition might not always be sound and may be inspired by (and lead to) a certain relativism harbouring undesired consequences. In the final part of this article (dedicated to Prof. J.J. [Ponti] Venter) a brief ‘postscript’ sketched his evaluation of the role of philosophy
Any discussion about transdisciplinarity presupposes some sort of recognition of the scientific disciplines and some agreement on how they are or should be grouped or classified. This article supplies a demarcation criterion to distinguish science from non- science and discusses the way the sciences should be grouped. The first issue can be summarized by the question: (how) can scientific disciplines be distinguished from non- scientific ones? To answer this question it is necessary to sketch what in philosophy of science is called a “demarcation criterion” to distinguish between scientific and non- scientific activities. Secondly, does it make sense to recognise groups of sciences and which disciplines should be placed in each group? Does it make sense to use categories like social, hard, soft, exact, applied sciences and so forth? To answer these questions it is necessary to assess the plausibility of some of the categories traditionally used to classify the sciences. The purpose of the article is to provide an initial (yet philosophically grounded) orientation in an area in which many academics seem to wander, and sometimes to accept simplistic answers.Keywords: Demarcation criterion, groups of sciences, natural sciences, social sciences, human sciences, groups of sciences, general sciences, special sciences, transdisciplinarity, 9Theory of) modal aspects, multi-modal sciencesDisciplines: Philosophy, Philosophy of science, (Basically, all sciences are interested)
This article starts from the realisation that a few different approaches to science and scholarship are implemented within different Christian traditions. In an attempt at identifying the reasons behind such differences, it is argued that the approach to science and scholarship adopted in each Christian tradition corresponds to a considerable extent to the worldview accepted in that tradition. In this article, several versions of the main Christian worldviews are identified and related to the work of authors (e.g. Murphy, the Theonomic movement, Barbour, Van Huyssteen, Wolterstorff) who were not discussed in previous works on this topic. The possibility of ‘mixing’ the worldviews (thus adopting an eclectic approach) is also discussed. The proposed taxonomy may be used to understand at a deeper level both individual authors and trends, and also to sketch a ‘map’ of the different movements, contributors and available options. It is argued that the different worldviews are not equally valuable and that the reformational worldview should be regarded as more integrally and originally biblical. The article ends with a call to consistency for the sake of sound Christian scholarship
This article explores three research fields in contemporary Christian scholarship and argues that the way they are approached is often questionable due to the basic assumptions, the methods or the implications. The following allegations are proposed. Research on the relationship between religion and science is based on a framework of assumptions which does not reflect the biblical standpoint properly. Trinitarian scholarship expects too much from the presumed correspondence between Trinity and created reality, whilst it tends to neglect other resources available to Christian scholarship. Scientific reflection on God’s eternity is speculative in as much as it tries to transcend the modal horizon of knowledge. In these three cases (other cases are also briefly mentioned) it is argued that ‘Kuyper’s razor’ (an approach promoted in the Kuyperian reformational tradition) would help rethinking research in these areas.Kuyper se skalpel? ’n Heroorweging van wetenskap-en-religie, trinitariese navorsing en God se ewigheid. Hierdie artikel verken drie navorsingsterreine in die kontemporêre Christelike wetenskap en voer aan dat die manier waarop hulle benader word dikwels bedenklik is weens basiese aannames, die metodes of die implikasies daarvan. Die volgende kritiek word voorgestel. Navorsing oor die verhouding tussen religie en wetenskap is op ’n raamwerk van aannames gebaseer wat nie ’n behoorlike weerspieëling van die skriftuurlike standpunt is nie. Trinitariese navorsing verwag te veel van die veronderstelde ooreenkoms tussen die Drie-eenheid en die geskape werklikheid, terwyl dit neig om ander hulpbronne wat vir die Christelike wetenskap beskikbaar is, te verwaarloos. Wetenskaplike besinning oor God se ewigheid is spekulatief vir sover dit poog om die modale horison van kennis te transendeer. Dit word aangevoer dat ‘Kuyper se skalpel’ (’n benadering wat in die Kuyperiaans-reformatoriese tradisie bevorder word) sal help om navorsing in hierdie drie gevalle (ander gevalle word ook kortliks genoem) te heroorweeg.
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