Monday, February 26, 2007
Tuesday, February 20, 2007
Encourage students to develop their artistic work imaginatively in relation to God’s creation and their individual talents.
Support and encourage those thinking about careers in art and design through teaching, networking, sharing of resources.
Help students think through their position in relation to current debates within art colleges and the arts in general.
Drawing and mark-making, observation and interpretation are central to the course, which is suitable for students, whether engaged in degree studies at art college, or on pre-degree courses such as Foundation, Access or A levels. Recent graduates/art teachers would also find this helpful in relation to their thinking as Christians.
Sunday, February 18, 2007
Brill, K A. Vollenhoven's Problem-Historical Method: Introduction and Explorations (Dordt College Press, 2005)
Olthuis and DeGraaff. Models of Man in Theology and Psychology (ICS, 1978)
Seerveld, Calvin. Benedetto Croce's earlier Aesthetic theories and Literary criticism (J.H. Kok, 1958)
Seerveld, Calvin. "Biblical wisdom underneath Vollenhoven's categories for philosophical historiography" Philosophia Reformata 38 (1973)
Seerveld, Calvin. "The Pedagogical Strength of a Christian Methodology in Philosophical Historiography" Crosscuts and Perspectives Koers 40:4-6 (1975)
Seerveld, Calvin. "Towards a cartographic methodology for art historiography" Journal of Aesthetics and Art Criticism 39:2 (1980)
Seerveld, Calvin. "Mythologizing Philosophy as Historiographic Category" Myth and Interdisciplinary Studies (Pretoria, 1993)
Seerveld, Calvin. "Vollenhoven's legacy for art historiography" Philosophia Reformata 58:1 (1993)
Steen, Peter. The Structure of Herman Dooyeweerd's Thought (Wedge, 1983)
Runner, Evan. The History of Ancient Philosophy (1958) a partial translation of Vollenhoven, D.H.Th. Geshiedenis der wijsbegeerte I
Runner, Evan. The Development of Aristotle Illustrated from the Earliest Books of the Physics (J.H. Kok, 1951)
Wolters. A. "On Vollenhoven's Problem-Historical Method" in Hearing and Doing
Vander Stelt, John. "Kuyper's semi-mystical conception" Philosophia Reformata 38 (1973)
Van der Walt. B.J. "Historiography of Philosophy: the consistent problem-historic method" in Heartbeat (Potchefstroom, 1978)
Vollenhoven, D.H.Th. "Lecture notes on Kant (1958-9)" Translated by Bill Rowe (ICS, 1977)
Vollenhoven, D.H.Th. The History of Ancient Philosophy (1958) a partial translation by Evan Runner of Vollenhoven, D.H.Th. Geshiedenis der wijsbegeerte I
Vollenhoven, D.H.Th. The Problem-Historical Method and the History of Philosophy Edited by Kornelis A. Bril (De Zaak Haes, 2005)
Tuesday, February 13, 2007
This year marks the 200th annaversary of the Slave Trade Act which abolished slave trade in the British empire.
In commenoration of this a film has been made about William Willberforce. Here's the description for the film:
Amazing Grace is based on the true story of William Wilberforce, a British statesman and reformer from the early part of the 19th century. This feature film chronicles his extraordinary contributions to the world, primarily his 20-year fight to abolish the British slave trade, which he won in 1807. Wilberforce was also instrumental in passing legislation to abolish slavery in the British colonies, a victory he won just three days before his death in 1833.
Monday, February 12, 2007
The Gospel leads us to love the city. Therefore we will seek to be an urban church celebrating all that is good about the city and working to change all that is not good. We hope to partner with chritians already involved in social projects and to be a church where people are encouraged to engage with the culture of the city, particularly the arts.
Saturday, February 10, 2007
This leads him to dismiss “post-modern” philosophy, of which the Chapmans work is apparently the “pure expression”. According to Hari “When you strip away our Enlightenment defences against psychosis” all you are left with is “immoral anger, celebrating injustice and cruelty as ‘transgression’”. This raises a number of questions. Can enlightenment thought really be neatly separated from all the bloody revolutions, fascisms, imperialisms and totalitarianisms that were a feature of modernist Europe? Was it really Hitler’s failure, as Hari seems to suggest, to “scrupulously adhere to fact, evidence and reason-based inferences” that produced the Nazi monster?
Hari is obviously not aware of the thesis of the dialectic of enlightenment where instrumentalized reason becomes irrational. Nor does he seem to realize that the kind of faith in facts and empirical evidence that he so applauds in enlightenment thought actually undermines his own moral critique of post-modernism. David Hume divorced facts from values and A.J.Ayer's philosophy of “scrupulous adherence to fact, evidence and reason-based inferences” led to the claim that moral judgements are strictly meaningless – a bit of a pain if you want to condemn the torture and destruction of human life.
So while Hari is right to criticise the facile rejection of the enlightenment expressed in the Chapmans work, he would do well temper his rather extravagant faith in the facts alone.