Accepting the ideal of intersubjective intelligibility, however, does not entail objectivism. Further, to avoid fideism, which sometimes haunts nonfoundationalist appeals to the faith of a particular community, the postfoundationalist holds onto the ideals of truth, objectivity, and rationality, while at the same time acknowledging the provisional, contextual, and fallible nature of human reason.
By exploring the dynamics of rationality that lay across these fields, postfoundationalism aims to contribute to a safe interdisciplinary space for the dialogue between science and theology.
The way one imagines the operation of reason within and between these disciplines will shape the way one works to bring them into dialogue.
They are particularly instructive in offering a lens from which to get at the various actions and theology that arose in the first period of Quakerism and follows.
Conversely, it affirms the modernist interest in general patterns of rationality, but rejects foundationalist absolutism. But, ultimately, it is our choice of connection which determines the view of our history that we adopt.
Postfoundationalism accepts the nonfoundationalist sensitivity to the hermeneutical conditioning effected by being situated in a community of inquirers, but refuses to give up the intuition that it is the individual who actually makes rational judgments. Philip Clayton also illustrates this model of rationality in several of his works, including The Problem of God in Modern Thought The need for Quaker theory and faith-informed theology Dandelion has pointed out the four major categories for understanding and interpreting the early Quaker movement, all of which have their helpful points and their drawbacks.
Unlike the foundationalist, the postfoundationalist acknowledges that rational reflection and more broadly, experience itself is always and already conditioned by communal and historical contexts. In Explanation from Physics to Theology Philip Clayton proposes a mediating position that recognizes the shaping influence of contexts of meaning, but simultaneously allows for general standards or criteria for explanation in the sciences.
On this model, the natural scientist objectively observes and measures the material world, offering an explanation of the facts in terms of universal laws. The Enlightenment ideal was the "man of reason" who stands alone and objectively measures the world.
For van Huyssteen the search for "intelligibility" is upheld as a common link between theology, philosophy, and the sciences. Then,we might Essay in postfoundationalist theology able to call this a convergent Friends theological program.
Equally pervasive are the cultural trends of the Enlightenment and Continental Quietism, as Rufus Jones pointed out, which was influenced by the words of Molinos, Fenelon, and Guyon Dandelion One can imagine a "pyramid" of knowledge secured by its firm foundation.
These four views are the metaphysical as represented by Carole Spencer and others, the concern here is on the more spiritual, mystical elements of Quakerism; the mainline view includes Hugh Barbour, John Punshon and Thomas Hamm, all of which see Quakerism as arising out of Puritanism in one way or another often as a radical Christian-counter movement to Puritan thought Rufus Jones could be seen as in between these two camps ; the metatemporal which includes Gwyn, Moore and Dandelion and understands Quakerism within an eschatological framework and sees the early Quakers as understanding and living out a realized escathology; and finally Gay Pilgrims sociological focus on group dynamics and the alternative ordering of space and possibly time Dandelion, et al Explanation and understanding The dialogue between science and theology has been shaped by the separation in western culture between the natural and the human sciences.
Against the foundationalist idea that some beliefs enter the web neutrally without being interpretedvan Huyssteen insists that all experience is interpreted. The strength of these views is that they are all correct from their own standpoints, each represents a internally coherent account of Quakerism.
Based on a work at http: A metanarrative that not only contains the best parts of these lenses, but also points backwards to the Jesus-Paul Christian tradition and as well as forward toward some kind of overall Quaker theological program, a trajectory from which the tradition can follow.
In its extreme relativist forms, this leads to the conclusion that local theologies and local sciences have their own incommensurable rationalities and are not accountable to other communities of inquiry.Postfoundationalism One of the central methodological issues in the dialogue between theology and science is the nature of rationality.
The way one imagines the operation of reason within and between these disciplines will. Handling abstract topics in a remarkably clear and concise way, J. Wentzel van Huyssteen presses the case for a "postfoundationalist theology" as a viable third option beyond the extremes of foundationalism and nonfoundationalism/5(7).
Through a series of profound discussions of theology in relation to epistemology, methodology, and science, this collection of essays boldly expresses the many challenges facing Christian theology in confronting contemporary postmodern thought.
pages, softcover from Eerdmans. Towards a Post-Foundationalist Quaker Theology: Slavoj Zizek, Quietism and Pink Dandelion Accepting the whole of a tradition and not just the parts I found Slavoj Zizek s opening to his book The Fragile Absolute, to be instructive for a present day study of Quaker theology.
Essays in postfoundationalist theology. [J Wentzel Van Huyssteen] -- "This collection of essays in philosophical theology boldly addresses many of the challenges faced by Christian theology in the context of contemporary postmodern thought. Practical theology describes a context, interprets what has been discovered, brings in Christian norms, and constructs models of Christian practice.
It is a process that involves epistemology and hermeneutics.Download