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Tegnokrasie en hoop. Die maakbaarheid van 'n post-materialistiese samelewing by Bart van Steenbergen

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dc.contributor.author Steyn DJS en
dc.date.accessioned 2016-09-22T09:52:14Z
dc.date.available 2016-09-22T09:52:14Z
dc.date.created 1984 en
dc.date.submitted 1989 en
dc.identifier.uri http://hdl.handle.net/20.500.11892/63066
dc.description.abstract Western society is currently dominated by a technical-scientific rationality. This rationality accepts that human society functions according to fixed scientific laws for material things. The structure of the method of natural science is applied to society' and the characteristics of science are projected into culture itself. The solution of the problems of society is sought in the application of scientific method and in the total application of a scientific and technological view of man and society. The reason why problems still exist in Western society according to the concept of the technocrats, is because of technology in its infancy. The problem can be solved by fully exploiting the possibilities of technology. The way and mode of natural science and the laws of matter and the method of technology must be extended to the whole of society. The technocratic concept regards society as strictly structured, statistically manageable and manipulative. Technocracy wants to offer certainty about the course of future events through total planning and meticulous execution of the plans for the future. The future will be pre-planned according to the technocratic rationality. During this process, which relies on science and technology science and technology have acquired a compulsive entity. Man has increasing come to rely on the powerful ability of science and technology and tends to submit himself to abstract scientific thought. The technical-scientific rationality has developed on a base that is prepared secularization. Man himself becomes the centre of all reality. Man is increasingly convinced that he can make a new world. This secularized faith founded its on the concept that man himself can realize a paradise on earth, given the powerful aid and possibilities of science and modern technology. Concepts like the autonomy of man, power of man, certainty about progress and certainty about plan and assembling of the future function in this secularized faith. Rational thought represents the immanent origin and meaning-giver of all that is. Scientific, logical thinking is pried loose, a priori, from its integrated place in life and set apart in a sovereign position of its own. The products of rational thinking are set apart in an unassailable realm of their own. The question arises whether counter-forces in the multi-dimensional existence of man (amongst which are moral and religious values) can be found, through which these compulsive entities may be breached. What should man's attitude be, in the presence of a growing technical-scientific rationality? Does the possibility exist in society to design an alternative to this technical-scientific rationality? The first aim of this study is to indicate that secularization has prepared the base from which this technocratic rationality developed. It is indicated that different reactions to this growing rationality are occurring. They range from an intensification of the technocratic rationality by the technocrats, to counter-reaction by the Existentialists and Neo-Marxists, to a return to new religiosity. The Existentialists and Neo-Marxists assess the situation of Western society as very somber. They are pessimistic about the future and draw attention to the fact that the technical-scientific rationality leads to alienation of man in society; it is oppressive for the individual; it becomes a one-dimensional, anti-qualitative, monstrous and demonic society. The future of Western society will be a rigid, highly-deterministic future under the leadership of a technocratic elite. All that man can do, is to resign in the face of this overwhelming domination of an abstract rationality, according to which everything is evaluated in terms of precise quantifiable criteria. If man did not resign, the only alternative is to revolt against the status quo and to make a radical leap out of present reality into the realm of possibilities. In the Neo-Marxism, autonomy of man and freedom of society are again key-concepts. After analyzing the background of technical-scientific rationality, attention is paid to Bart van Steenbergen. He wants to breach this rationality, which interprets society as lifeless matter, or as a manipulated entity, by presenting a different view of man and society. This view entails an elaboration of rationality. The possibilities for man are indeed not only a technophobic rejection or a technophilistic embrace of technology and science. Van Steenbergen wants to integrate technology and science in a post-materialistic society and restore man to his original position of honour in society. The elaborated rationality with which he operates, makes room for autonomy of man, freedom of choice, holism, democracy, equality, humanization, ecological quality, etcetera. The basic hypothesis is that the future can be created by man himself. This can be accomplished by creating designs for the future. These designs must represent the intentions and the wishes of society. He wants to counter the so-called planning philosophy by his so-called design philosophy. His design philosophy wants to create various alternatives for our future. These designs are more creative, more imaginative and less mathematical than the models of the philosophy of planning. The aim of these designs is a society of less affluency and more sobriety. This alternative society can be realized by pulling the society to this goal by designs of a desirable society. Van Steenbergen opposes the idea of pushing society in the direction of a pre-planned deterministic future. The society must choose for itself out of the designs for the future. The ultimate goal is a society that is outwardly simple and inwardly rich. The eventual question, which confronts one in this study, is whether an elaborated rationality will be sufficient. The question is whether one can find an alternative rationality with regard to the future of man, society, science and technology. This alternative rationality must accommodate the dynamics of science and the power of technology. It must also restore man to his original position of steward. This stewardship is not to be fulfilled in a rationable manner, but in a reasonable manner. Reasonability pre-supposes an anthropological-ethical orientation and makes room for freedom and individual initiative, fulfilled in responsibility to God. Man must in a reasonable dual initiative, fulfilled in responsibility to God. Man must in a reasonable manner be present in the world, fulfilling his cultural mandate. This study concludes that rationality must not only be elaborated, but also that in addition to the elaboration another rationality must be discovered in hope, as man's orientation towards future. A rationality of hope provides for the restoration of man, who lives and works in a reasonable manner, as creation of God coram Deo . Out of man's religious relation to God, man endeavours to fulfil his cultural mandate in a balanced and reasonable manner, in friendliness to his neighbour and all of creation. Man is called to be steward and to serve God, his neighbour and creation in responsibility and obedience to God. en
dc.language Afrikaans en
dc.subject Philosophy en
dc.subject Cultural philosphy and social philosophy en
dc.subject 014 Cultural studies and Cultural history en
dc.title Tegnokrasie en hoop. Die maakbaarheid van 'n post-materialistiese samelewing by Bart van Steenbergen en
dc.type Doctoral degree en
dc.description.degree DLitt et Phil en

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