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Item Open Access Marabi and poststructuralism(s): an inquiry into the possibility of forging a rapprochement between aspects of poststructuralist thinking and marabi in its context (1920’s-1930’s)(University of the Free State, 2022-01) Denis, Nathne Alice; Olivier, BertThis study forges a rapprochement between aspects of poststructuralist theory and marabi in its socio-political, historical, ideological and labour contexts of the 1920s to 1930s. After considering the socio-historical context of marabi and possible resonances with poststructuralism, the focus falls on the various ethnic and multitudinous manifestations of marabi as music, dance, social occasion and as the symbolic prefiguration of a nascent black urban identity. Whilst bearing in mind the ‘indefinability’ of both marabi and poststructuralism in traditional binary, hierarchical terms, the study moves onto a consideration of marabi, its context, and various major poststructuralist theorists. Firstly, Gilles Deleuze and Félix Guattari’s philosophy is employed to demonstrate how marabi can be regarded as a “minor music.” Thereafter, it is shown how Deleuze and Guattari’s notions of the assemblage and rhizome are able to accommodate as well as exemplify marabi’s multitudinous constitution. Secondly, the focus falls on how Jacques Derrida’s thought can be employed productively to demonstrate how marabi deconstructs the traditional (Saussurian) notion of the sign, text, intertext and context (generic, genetic and citational). Thirdly, the deeply entrenched binary horizon of Western thought and rhetoric is explored, specifically that of the male/female binary couplet, as disclosed by Hélène Cixous. A consideration then follows of how famo (Sotho) marabi resonates with Cixous’s notion of féminine écriture, notably its ability to undermine phallocentric structures. Finally, marabi’s ideological and labour context (as a rhizomatic part of marabi) is considered as refracted through the critical prism of Michel Foucault’s theorisation of disciplinary and biopolitical power. Having established that pre-Apartheid racist ideology is deeply social-Darwinist, the focus falls on marabi’s disciplinary, panoptical and biopolitical contexts, as evidenced in the mining industry. This chapter concludes by showing how marabi made life bearable in the face of the draconian measures used by the state apparatus to ‘deal’ with the ‘black peril.’ In the final analysis, the study demonstrates that, not only is there a correlation between aspects of poststructuralist thought and marabi in its context, but also that poststructuralism provides us with expanded ways of reasoning that potentially enrich the way we think about marabi and other aspects of society. Inversely, marabi has shown itself capable of enriching poststructuralist thinking as well.Item Open Access Bad faith and underdevelopment in Africa: the case of the Democratic Republic of Congo(University of the Free State, 2021) Vunza, Mbay; Duvenage, P. N. J.The main research focus of this philosophical study is to investigate Jean Paul Sartre’s philosophical concept of bad faith critically in relation to the situation of underdevelopment and development in Africa in general and, more specifically, the socio-economic situation in the Democratic Republic of the Congo as a case study. This study thus uses an existential-phenomenological interpretation of bad faith (mauvaise foi) in the African situation. It also searches (normatively) how this question can be addressed. The study starts (in Chapter 1) with some methodological and conceptual remarks that offer a preliminary basis on which the issues raised above will be addressed. These issues will be in a second step linked with an introductory definition of the concepts of underdevelopment, development and bad faith – which will be taken further in the following chapters. In Chapters 2 and 3, a more sociohistorical and empirical theoretical discussion will be provided on the concepts of underdevelopment and development. In Chapter 2, the focus is on slave trade, colonialism and corruption. Chapter 3 provides six theories of underdevelopment: imperialism theory, modernisation theory, theory of balance and unbalanced growth, the aid problem and sociopsychological theory. After these two sociohistorical and theoretical chapters, the focus shifts to an ontological interpretation of Sartre’s concept of the human being (Chapter 4) and its implications for the concept of bad faith (Chapter 5) – which in many ways is the heart of the study. In Chapter 6, the critical interpretation of Sartre's concept of bad faith is applied to the situation of underdevelopment in Africa, with specific reference to the Democratic Republic of the Congo (DRC). One of the central arguments of the study is that theories of underdevelopment and development are not the only reason for underdevelopment in Africa. The view is that the attitude of bad faith in African leaders and Africans in general is an important complementary reason of underdevelopment in Africa. The conclusion of the study (Chapter 7) revisits the argumentative path of the study and will make some recommendations for possible development in the African context.Item Open Access Broadening the context of the ecological crisis: featuring the Orphic and the Promethean(University of the Free State, 2017-10) Pittaway, David Anthony; Olivier, BertThere is an ecological crisis, categorised by various ecological indicators, and demonstrably propelled by specific large-scale human practices. These ecologically-destructive human practices could spread and grow historically because of the 'attitudinal' components accompanying various 'shapers of discourse', namely the versions of Christianity, Science, Technology, and Capitalism (and to a lesser degree, Democracy), that have historically dominated the discursive platforms from which human beings access their assumptions, and thereby form their attitudes, regarding what are acceptable human actions within given contexts and environments. Considering that White (1971:11) says the following, “What people do about their ecology depends on what they think about themselves in relation to the things around them”, and also considering that the historically-dominant and dominating versions of Christianity, Science, Technology, and Capitalism all spread the dominion-imperative (where, among other 'objects', nature is that which is dominated), the current ecological crisis is to be expected. Furthermore, various forces or factors exist in 'Advanced'-Competitive-Consumer-Capitalist-Industrial-'Democratic'-Dominion (ACID) that perpetuate the 'Promethean' status-quo, forces or factors that effectively prevent alternatives to the status-quo from being able to spread and influence human attitudes (and therefore actions, considering White's comment above) in a manner formidable enough to achieve a diversity of ecologically-sensitive human systems needed to diminish harmful ecological phenomena. That said, alternative, 'Orphic' ideas and attitudes, arenas and phenomena, do exist: they offer attitudinal components working to effect radically different interactions between human beings and their environments, versus the problematic 'action-against-nature' characteristic of the Promethean. Permaculture is an example of actualised Orphic attitudes and approaches: it is a design system constituted by twelve principles (the first of which is 'observe and interact', immediately setting the scene for ecological-sensitivity) that together provide one with a flexible, context-bound approach to change human systems of all sizes, and importantly, to change the impacts the systems have on ecology in general. With the foregoing in mind, philosophy as characterised by Alain Badiou and Slavoj Žižek, and by Pierre Hadot, respectively, provides for interesting conceptual frameworks for the contextualisation of various features of the ecological crisis, its physical causes, its attitudinal causes, and alternatives to its attitudinal and physical causes. Badiou and Žižek, for example, are in agreement that philosophy is not a dialogue, that philosophy is the creation of new problems, that in philosophy the terms of the debate are changed; they list and discuss a number of intriguing features of philosophy relevant to the broad focal areas of this study. One such feature is the notion that each “time that philosophy confines itself to humanity as it has been historically constituted and defined, it diminishes itself, and in the end suppresses itself. It suppresses itself because its only use becomes that of conserving, spreading and consolidating the established model of humanity” (2009:74-75). As argued in this study, the “established model of humanity” is Promethean, so Badiou and Žižek do provide indirect support for the imperative to broaden focal areas in general to include, for example, aspects of the Orphic. Pierre Hadot's work on the notion of 'philosophy as a way of life' directly identifies the imperative in ancient philosophy to actualise ostensibly Orphic ways of thinking and being, with the two-fold effect of arriving at personal 'inner-peace' (which is surely valuable considering the 'worry' that justifiably accompanies knowledge of the ecological crisis), as well as the effect of nurturing 'wise' individuals (Hadot 1995:265-266) who strive for “cosmic consciousness” and who involve themselves in what Hadot calls “communitary engagement” (1995:274), which surely can be helpful in the broad context of the ecological crisis.Item Open Access Grondbeginsels van die normatiewe estetika(University of the Free State, 1972-06) Cloete, Petrus Cornelius; Kock, P. de B.Abstract not availableItem Open Access Modale universaliteit(University of the Free State, 1995-06) Alt, Heinrich; Strauss, D. F. M.English: Universality and individuality are two irreducible traits of entities. In this regard Armstrong is correct in his assumption that individuals and universals exist in states of affairs. Through the relation of instantiation it is possible to see universals as identical elements present in states of affairs. The types (kind) of things are made possible through universals. Universals are modes of being. Propositions are the way things are and relations is the way things stand in relation to other things. Universals cannot be unified with individuals. The phenomenological viewpoint states that the instantiation of universals can be seen as a quality which is not universal. This is unacceptable. The trope-theory is also in this regard wrong, because a trope is viewed as an individual, an instance of its universal. In following Strauss, qualities and relations as instantiated universals cannot be individual. It is only possible to t21 k about the specification of the universal. Hence it is impossible to talk about modal individuality, but only about modal specificity. Nominalism, platonism and conceptualism are associated with finity, denumerable infinity and non-denumerable infinity. It is not possible to count the totality of all sets of positive integers. Hence the platonist conclude that non-denumerable sets exist. Constructivism believes that it is not the existence of non-denumerable sets that makes counting impossible, but rather the mental incapacity to construct a precise idea of the totality of all sets which defines counting. Wang did not recognize the modal dimension of reality, neither did he recognize the antecipatory and retrocipatory direction of the modal aspects of reality. This is the reason why he did not recognize that the non-denumerable infinity is a regulative numerical anticipation in space. We could divide Hale's discussion of the singular term in three themes. The first deals with a syntactical criterium of the singular term. This means that the identification of a singular term occurs on grounds of patterns of conclusions with (first level) existential generalization as basis. The second theme deals with the singular term and the functional term where the functional term could be associated with a proper noun. The understanding of the functional term depends on the recognition of a functional relation which includes the chosen object of the singular term. Modal universality was implicitly recognized in the division of objects in different categories. Explicitly modal universality was never recognized. The third theme deals with the distinction between abstract proper nouns and the predicate. This distinction reflects the distinction between law and law-likeness. The distinction between abstract and concrete involves the tension between olatonism and the nominalistic causal epistemology. The problem is that a omnipresent causal theory of truth is checked by the numerical and spatial aspects of reality. Godell presupposed this when he made a distinction between mathematical knowledge and perceptual knowledge. The causal theory of knowledge doesn't have a total reference to mathematical truth. In the reformational philosophy Stafleu tries to impute individuality structure on spatial figures. This argument ls untenable, because numerical and spatial figures are modal subjects and contains modal universality in its orderliness. Modal subjects cannot be reduced to typical structures. It is prominent how Stafleu did not succeed to denote structure-typicity of the modal subjects. One of the most important points in Hale's view of a sortal concept, is that this concept is grounded in the relation of similarity. Equivalent classes and equivalent relations play an important role in the identification of abstract objects of the same sort. The sorta! concept can be associated with modal universality with similarity as the ground-relation. Van Fraassen's identity and conclusion problem could be solved when the modal dimension of reality could be accepted and the association of law with second-order universals could be denounced. The distinction between law and events and the necessity-relation are presupposed when dealing with the identity and conclusion problem. Modal laws can be obtained through abstraction and not through induction. Perception of a modal aspect does not occur through an empirical-inductive process, because every generalization already implies the meaning of the relevant modal aspect. Fowler and Van der Walt's point of view, namely that God's creation order is unrecognisable, does not reckon modal universality. Together with this, the coherent problem of concept and idea is ignored. Modal terms can be used conceptual or in an idea context. The meaning kernels of the modal aspects exceed conception and is therefore regulative for the use of concepts. In this regard, there is already a rational link between God's creation order and our knowledge thereof. This knowledge is however of a regulative foundational kind (i.e. idea-knowledge). In the history of philosophy modal universality has come to the fore as all-embracing denominators. But sadly the boundaries of the different modal aspects were not recognized. This is called reductionism and it caused the problem that phenomena could not be explained properly. The Pythagoreans for example believed that numericals were the all-embracing denominator of reality. The heaven (ouranos) was viewed as harmony and number. The invention of the irrational number showed the shortcoming of this viewpoint. The hypotenuse of a rectangular triangle cannot be presented with a finite whole number. The mechanistic viewpoint believed that mechanism was the only route to the understanding of nature. Helmholtz was the first to use the energy concept as central mode of explanation of nature as a whole. The important consequence thereof is that the sensual phenomenon of factual conclusions was not good enough for the explanation of principles. The a priorical modal dimension of reality embraces every facet of our experience which means that our experience cannot be reduced to the psychical aspect of reality. The numerical aspect is for example the condition for us to experience numerical relations, etc. In biology we find the one-sidedness of the nominalistic theory of descent and the realistic structural idea (morphology). The first-mentioned induces a chaotical blend which makes the taxonomical classification of living entities impossible or completely arbitrary. The idealistic morphology is platonistic. A person do not have to be an idealistic morphologist to be convinced that the systematics of the natural system must form the foundation of the theory of descent. The significance of Stegmuller's concept of a theory is that the mathematical core of a theory refers implicitly to modal universality. This core-structure cannot be falsified and is denoted by Stegmuller as an abstract 'gegenstande'. That which is abstract, contains similarly the property of universality. There also exists an implicit discontinuity in Stegmuller's concept of a theory. It has to do with the nominalistic association of the empirical with concrete individuality. Stegmuller does not make a distinction between the boundaries of the kinematical and physical aspects of reality. Furthermore, the distinction between theoretical and non-theoretical terms implicitly denotes the boundaries between the spatial aspect and the physical aspect (e.g. in the classical partical-mechanics spatial terms are denoted as non-theoretical).Item Open Access Carl Borckenhagen se rol as redakteur van De Express tydens die bewind van Presidente F.W. Reitz en M.T. Steyn(University of the Free State, 1991) Strauss, Anna Catharina Petronella; Marais, A. H.Afrikaans: Carl Borckenhagen wat in 1873 uit Duitsland na die Vrystaat geëmigreer en daar 'n ware Afrikaner en republikein geword het, het tot met sy oorlye aan die begin van 1898 'n besondere bydrae tot die opbou van die modelrepubliek en die verstewiging van republikanisme gelewer. Hy is deur sy tydgenote as 'n voorste kampvegter vir republikanisme en teen imperialisme bestempel. As eienaar en redakteur het hy De Express en Vrystaatsche Advertentieblad omskep i ndie invloedrykste republikeinse mondstuk in Suid-Afrika en die koerant met die grootste oplaag in die Vrystaat. Sy joernalistieke vermoëns is uit all oorde aangepry. Hy het die gevoelens van die meerderheid Vrystaters met fyn aanvoeling vertolk en in sy koerant weergegee. Aan die anderkant was hy dié toonaangewende meningsvormer in die Republiek en het hy groot invloed op die volk, hulle leiers en veral presidente Reitz en Steyn uitgeoefen. Talle van sy voorstelle het neerslag in wetgewing gevind. Sy mening het ook gewig gedra by die Transvaalse regering en Kaapse leiers soos J. H. Hofmeyr en sir Henry de Villiers. Op elke terrein vna die lewe in die Vrystaat het hy sy stempel afgedruk. Op politieke gebied het hy sy volksgenote opgevoed en aangemoedig om 'n aandeel te hê in die besluitnemingsproses. Hy het 'n duidelike visie gehad van die ideale binne- en buitelandse beleid vir die Republiek, naamlik die opbou van die land op elke vlak, vriendskaplike samewerking, boweal met die susterrepubliek maar ook met die kolonies en 'n duidelike boodskap aan Groot Brittanje dat die republieke hulle onafhanklikheid as ononderhandelbaar beskou het, maar ook bestaande Britse regte in Suid-Afrika erken het. Onderwys was vir hom 'n prioriteit; daarom het hy deurgaans gepleit dat die Volksraad aan Vrystaatste kinders die geleentheid moes gee om die beste moontlike opvoeding te bekom. Hy was 'n voorstaander van gedifferensieerde onderwys, byvoorbeeld praktiese onderwys vir kinders wat nie die visier op 'n professionele loopbaan gerig het nie. Verder was hy gekant teen privaatskole waardeur vreemde invloede die Republiek binnegedring het. Hy het 'n aandeel gehad in die totstandkoming van 'n aantal skole en het as kurator 'n groot diens aan Greykollege gelewer. Op ekonomiese gebied het hy hom beywer vir die verbetering van boerderytoestande en die totstandkoming van 'n tolunie, spoorweë en 'n nasionale bank. Hy het op talle rade, kommissies en direksies gedien en 'n voorbeeld as boer en sakeman gestel. Hy was 'n kultuurleier en omdta hy aan 'n gebalanseerde lewenswyse geglo het, het hy ook sy deel bygedra tot die bevordering van sport. Hy was trots op sy stad en het alles in sy vermoë gedoen om dit te help uitbou tot die waardige hoofstad van 'n modelrepubliek. Tydgenote, of hulle sy ideale onderskryf het of nie, was dit eens dat Borckenhagen 'n onberekenbare invloed in die Vrystaat en elders in Suid-Afrika uitgeoefen het.Item Open Access Stratigraphy, petrochemistry and genesis of the Makwassie formation, Ventersburg supergroup(University of the Free State, 1988-10) Meintjes, Petrus Gerhardus; Van der Westhuizen, W. A.; De Bruiyn, H.Abstract not availableItem Open Access Education for sustainable development: exposing social sustainable policy imperatives for South African education(University of the Free State, 2013-06) Teise, Kevin Lance Gustave; Le Roux, A.; Jacobs, L.Although South Africa embraces sustainable development (SD), sound SD cannot be realised amidst unsustainable social conditions. Whilst I acknowledge the interconnectedness of the various spheres of SD, in this study I only focused on social sustainable development (SSD). SSD calls for the transformation of society in accordance with common social values. Since the construction of a social sustainable South African society is imperative, it is accepted that the values which should guide societal transformation are articulated in the vision of the Constitution of the Republic of South Africa (Act 108 of 1996). As such, education ought to be transformed towards realising this vision for a social sustainable South African society. However, persistent social injustices suggest that South African education might not yet be transformed to fully realise the vision of a social sustainable society, but it rather sustains unsustainable social conditions. In order to realise a social sustainable society, education policy and practice have to be transformed towards education for social development (ESD). As an educational approach, ESD purposively pursues the aims and objectives of SD. The lack of research on ESD and the vision of a social sustainable South African society prompted me to explore the responsiveness of South African education policy and practice towards ESD. Based on this research aim, I conducted a critical policy analysis of the White Paper on Education and Training (1995) and the Curriculum and Assessment Policy Statement, Life Orientation Grades 10–12 (2011). This analysis was undertaken against the backdrop of a conceptual analysis of the concept ESD and the identification of various constitutive elements thereof. I used the identified constitutive elements to construct a working definition of ESD and to explore the implications of ESD for South African education policy and practice. Due to my belief in praxis as the intersection of practice and theory, I conducted a survey to explore the views of educators on the extent to which elements of ESD have filtered, via policy, to education practice. Finally I made recommendations to enhance ESD in order to contribute to a social sustainable South African society. Concerning the value and relevance of ESD for South Africa, I found the former to be potentially valuable in enhancing the orientation of education towards SD and SSD. The critical policy analysis revealed positive aspects about South African education policy documents which suggest their responsiveness to ESD. Also, the findings of the empirical research revealed the extent to which education practice is responsive to ESD. Whilst South African education appears to be infused with elements of ESD, the findings indicated that education policy and practice exhibit only partial responsiveness to some elements of ESD. I subsequently exposed particular contradictions and tensions which relate to the focus of South African education on empowerment, democracy and democratic citizenship; the exclusion of the oppressed and the marginalised; integration and holism; diverse teaching and learning strategies; lifelong learning as instrumental in societal change; quality education; deep transformative learning; and the global- and local relevance of education. Although it appears at face value that South African education is responsive towards ESD, these contradictions and tensions suggest that the education of the country is only partially responsive to ESD and as such, might not effectively contribute to the realisation of a social sustainable South African society. Informed by this conclusion, I made certain recommendations which could, on the one hand advance the orientation of South African education towards ESD, and on the other hand, redirect education to contribute to the realisation of a social sustainable South African society.