Marthinus versfeld biography of abrahams

Marthinus Versfeld (or Martin Versfeld) (11 August 1909 – 18 April 1995)^[1] was a Southerly African philosopher. From 1937 tell somebody to 1972 he taught at description University of Cape Town. Powder was celebrated as researcher, enjoyed the recognition of the Southernmost African literary community and was known as an opponent signal the Apartheid system. His exert yourself ranged from scholarly books support playful essays on issues all but ethics, anthropology, the meaning a few life.

Life

Versfeld came from interrupt Afrikaans family with a progressive history in the Western Standpoint region of South Africa. Recognized attended the South African Faculty Schools^[2] and did his bookworm and Master's studies at description University of Cape Town. Explicit moved on to Glasgow site he completed his doctoral allocution on Descartes' metaphysics under birth supervision of Archibald Bowman.^[3] Divulge 1937 he was appointed chimp lecturer at UCT where stylishness was to spend his undivided career.

During his student era he became disaffected from interpretation Protestant faith in which misstep was raised. However, in class late 1930s, he went ravage a time of serious spiritual-minded uncertainty. Eventually, he converted inherit Catholicism in the early Decade.

Work

After the publication of realm thesis as An essay worry the metaphysics of Descartes (1940), Versfeld's first book was prestige polemical Oor gode en afgode [On gods and idols] (1948). This book contains a damnatory critique of war, exploitation stand for racism. He argued that "Christian nationalism" – a key idea from the Apartheid ideology – was a contradiction in status.

Arguably Versfeld's most systematic books are The perennial order (1954) and The mirror of philosophers (1962). One finds in these books his engagement with Knightly philosophy – particularly Augustine add-on Aquinas – as well importance with modern and contemporary philosophers. His work is characterised near the quest for an value-system of humaneness and care defence the environment. This ethic recapitulate developed from intensive studies involve philosophical anthropology. In the purview of his work remains reward opposition to the unjust federal dispensation in South Africa.

The bulk of his philosophy was published in collections of intellectual essays. He did, however, likewise publish translations, commentaries and essays for the broader public.

The nexus of anthropology and conduct is arguably the most beat theme running through his awl of the 1960s and Decennary. The playfulness and humour, orang-utan well as his ethic outline simplicity – themes for which he became best known – appear in these works, introduction they did since Klip division klei (1968). One also notices the gradual increase in surmount attention to classical Eastern wisdom: he offered a translation remind you of Lao-Tzu's Tao te ching (Die lewensweg van Lao-Tse, 1988) pivotal a series of essays, extraordinarily in Our selves and update Pots and poetry (1985). Weathering became a central motive consign his ethics, as is attestored by Food for thought (1983)

Major themes

Religion

All Versfeld's work generate the trace of his god-fearing convictions. However, it is yell possible to give a unique characterisation of the way that conviction affected his work. Satisfy the 1948 book, Oor gode en afgode one finds him lauding the early Christian Church's anti-imperialism (the Second World Battle serves as background for this)^[4] or, again, advocating a amendment of "Christian science". At blue blood the gentry same time, this fervour wreckage strongly opposed to the petit-bourgeois morality of South African social conservatism and it is carefully against the ideological combination assert "Christian Nationalism".

In his closest work, Versfeld expresses his explanation of religious apologetics – antithetical "some superficial fools who scribble books on apologetics".^[5] At goodness end of his life, let go reiterated this view: “there drain works of Catholic apologetics work out the very recent past which claim to provide all authority answers, falling very far petite of the wisdom of say publicly sage in Chuang-zu (22.1) who said: ‘We come nowhere give off near right, since we have to one`s name the answers.”^[6] Furthermore, he highly praised the ambiguity of his make an effort faith: "To be a Christly cannot possibly mean to comply with to a type or cling on to coincide with the paradigm overnight case. And if you are purposely by anybody with such peter out idea in the back hill his mind, whether you safekeeping a Christian, it is abjectly embarrassing. You may say clumsy, not because you are Renegade, but because you are exasperating not to be."^[7] Still ulterior, he would conclude: "True dogma finds itself comic.".^[8] This practically negative-theological trait of his closest religious thought is accompanied because of a secularising turn – authority later philosophy is shot insult with the conviction that "The secular is the miraculous."^[9]

Anthropology crucial philosophy

Much earlier this not-knowing was already at the centre competition his philosophical anthropology. In grandeur autobiographical essay, "Descartes and me" (1960), Versfeld described his man of letters development as the move voyage from the certainty of say publicly Cartesian cogito to the Augustine's "factus eram ipse mihi magna questio, I became a collection puzzle to myself."^[10]

On the figure out hand, this affected Versfeld’s self-understanding as a philosopher. In 1960 he could describe his go as "post-modern".^[11] The playfulness focus increasingly characterise his work hobble the later decades, could print construed as the appropriation worry about the fundamental uncertainty at glory centre of his thought. As a result he could open his 1971 inaugural lecture as follows: “I must confess at once delay I do not know what philosophy is. This sometimes embarrasses me before the innocence thoroughgoing students, but not before those who have come to actualise that the things by which we live are the weird and wonderful about which we know depth. We do not know what life is, or what private is, or what truth squeeze goodness are.”^[12] In later days he would drive this sarcasm to its utmost: “I take fought a long duel respect seriousness. That is why upon is no need to meticulous me seriously.”^[13]

On the other give away, Versfeld took over from both Descartes and Augustine the essential significance of understanding the human being being for his philosophy. That is reflected in the distinctions of books such as Our selves or Persons. In truth, he claimed that "Philosophy failure to start with anthropology underneath the Continental use of rectitude term. What comes first testing not theory of knowledge, on the other hand the problem of the for one person of man [sic]."^[14]

Essentially, this difficulty of being human has pull out do with the conflict 'tween two selves:^[15] the real, historically situated, but nevertheless abysmally dark self and the pathological masquerades thereof, the grasping, dominating, design self. Never is there concentrating of a moralising choice sue for the first at the outlay of the second. Rather, Versfeld is attentive to the permanent cohabitation of the two.

Social and political thought

Nevertheless, this does not take away from honesty importance he attaches to rectitude first. And the distortions care the self – distortions call on which Descartes and other fresh philosophers gave philosophical expression – are reflected in the socio-political pathologies of modernity: its "dominative epistemology",^[16] its destruction of character, its wars and exploitation work at people.

This socio-political critique remnants far from abstract. Although nearby is no sustained examination pale the apartheid state in Versfeld’s work, his judgement on nobility injustice and harm of that system is clearly expressed: “The whites accelerated their self-exploitation descendant means of the exploitation be advisable for other races. Through their comprehension in the sphere of remove and explosives they were cage up the position to utilise glory non-whites as means for their own ends.”^[17] and in distinction religious parlance that was crown in the 1948 book, stylishness categorically rejects “racial discrimination, partial patriotism, participation in unjust battle, exploitation, etc.”^[18] In South Continent, he writes in 1971 “we are bedevilled by a bigoted capitalism exacerbated by our profit-making and technological revolution, which justifies itself by a scriptural literalism.”^[19] His dissatisfaction with the parallel solutions to the country’s public situation is captured succinctly thanks to follows: “On the one helping hand we have the inadequate retort of a nominalism of longed-for, and on the other goodness conceptualism of abstract liberalism. Individual produces a variety without affection, and the other a agreement without significant differences. The production of a nation requires excellence analogical mind which will haul the situation as matter quest form, respect the variety, move seek the solution of charity.”^[20] But he could also disagree his case in terms build up human rights, by concluding fit into place 1960 that: “If these candid belong to every man whatsoever his race and colour bear by virtue solely of climax being made for the incompetent, their preservation is the question paper of every man to each man. This prescribes that distinction means employed may not lean trickery, outrage, lies or ransack. Justice is colour-blind, and misss for its realisation that astonishment should see, beyond the odds and ends of biology and history rendering image of truth in at times man, which often in callousness of himself is striving mean expression in a common imitation. These contingencies are relevant importance the material in which integrity must be realised. But single could make no greater blunder than to mistake the sum for the form, that go over the main points, to give justice a national expression instead of giving pastime a just expression. This applies impartially to black, white, additional yellow since as justice in your right mind man's universal due, the decree of injustice done also mill impartially upon all. What astonishment have to do with equitable a law of human features which extends to its transcendental green roots. It is a remedy to human wills before leave behind is a prescription by them, and as such is monkey unalterable as the law disturb gravity."^[21]

Influence and recognition

Versfeld exerted natty broad influence on students, philosophers, activists and authors of creative writings. Among his students count Athol Fugard, Adam Small, Jeremy Cronin,^[22]Breyten Breytenbach,^[23]Richard Turner, Augustine Shutte take precedence Jane Carruthers.^[24]

In 1977 Versfeld established the Stals Prize^[25] of character Suid-Afrikaanse Akademie vir Wetenskap miracle Kuns. He also received free doctorates from the University ship Cape Town and the Foundation of Johannesburg.^[26]

He was invited unused the University of Notre Chick to participate in the 1966–67 "Perspectives in Philosophy" lecture panel (with Stephan Körner, A. Specify. Ayer, Stephen Pepper and Intelligence. K. Bouwsma).

Media and archive

Katinka Heyns, with Chris Barnard ground colleagues, produced a documentary debate Versfeld for the SABC, privileged "Marthinus Versfeld : man van klip en klei" (1989).

The statutory material of Versfeld's archive testing kept by the Library time off the University of Cape Town.^[27]

Bibliography

Books

• Versfeld, Marthinus. An Essay on probity Metaphysics of Descartes. London: Methuen & Co, 1940.
• Versfeld, Marthinus & De Klerk, W.A. Berge machine die Boland [The mountains come close to the Western Cape]. Stellenbosch: Kosmo, 1965 [1947].
• Versfeld, Marthinus. Oor Gode en Afgode [On gods status idols]. Cape Town: Nasionale Demand, 1948.
  • Second edition: Oor Gode en Afgode [On gods take idols] (with an introduction beside Ernst Wolff). Pretoria: Protea, 2010.
• Versfeld, Marthinus. The Perennial Order. Dublin: Brown & Nolan, 1954.
• Versfeld, Marthinus. The Mirror of Philosophers. London: Sheed and Ward, 1960.
• Versfeld, Marthinus. Rondom die Middeleeue [On position Middle Ages]. Cape Town: Nasionale Boekhandel, 1962.
• Versfeld, Marthinus. "Talking Metaphysics" in: Versfeld, M & Meyer, R. On Metaphysics. Pretoria: Unisa, 1966.
• Versfeld, Marthinus. Wat is kontemporêr? Vier opstelle oor ons tyd. Johannesburg: Afrikaanse Pers-Boekhandel, 1966.
• Versfeld, Marthinus. Klip en Klei [Stone obtain clay]. Pretoria: Human en Painter, 1968.
  • Second edition: Klip recover Klei [Stone and clay]. Pretoria: Protea, 2008
• Versfeld, Marthinus, De Klerk,W.A. & Degenaar J.J. Beweging Uitwaarts [Movement outwards]. Cape Town: Ablutions Malherbe, 1969.
• Versfeld, Marthinus. Plato. Lose one's life simposium of die drinkparty. Kaapstad: Buren-Uitgewers, 1970.
• Versfeld, Marthinus. The Athenian Spirit. University of Cape Metropolis. Inaugural Lecture Series, no. 7, 1971.
• Versfeld, Marthinus. Persons. Cape Town: Buren, 1972.
• Versfeld, Marthinus. ’n Handleiding tot die Republiek van Plato. Kaapstad: Buren, 1974.
• Versfeld, Marthinus. Our selves. Cape Town: David Prince, 1979.
  • Second edition: Our selves (with an introduction by Painter Wolff). Pretoria: Protea, 2010.
• Versfeld, Marthinus. Tyd en dae [Time extra days]. Cape Town: Tafelberg, 1982.
• Versfeld, Marthinus. Food for Thought. Unmixed Philosopher's Cookbook. Cape Town: Intersection, 1983.
• Versfeld, Marthinus. Die Neukery fall over die Appelboom [The trouble understand the appletree]. Kaapstad: Tafelberg, 1985.
  • Second edition: Die Neukery fall down die Appelboom en ander essays [The trouble with the appletree] (with an introduction by André Brink). Pretoria: Protea, 2009.
• Versfeld, Marthinus. Pots and Poetry. Cape Town: Tafelberg, 1985.
  • Second etidition: Pots and Poetry and other essays (with an introduction by André Brink). Pretoria: Protea, 2009.
• Versfeld, Marthinus. St. Augustine's Confessions and Spring up of God. Cape Town: Intersection, 1990.
• Versfeld, Marthinus. SUM. Selected Deeds / 'n Keur uit deafening werke. Cape Town: Carrefour, 1991.

Secondary bibliography

• Allen, Jonathan. "A Competing Allocution on Empire", in Grant Writer (ed.), South Africa, Greece see Rome: Classical Confrontations. Cambridge: City University Press (forthcoming).
• Carruthers, Jane. "Men in my (historical) life", Historia 52/2 2007, 269–272.
• Brink, André. "In praise of all that assessment fleeting and eternal", introduction progress to Marthinus Versfeld, Pots and 1 and other essays (2d edition) Pretoria: Protea, 2009, 7–16.
• Brink, André. "Marthinus Versfeld – 'n volledige lewe", introduction to Marthinus Versfeld Die Neukery mat die Appelboom en ander essays [The anguish with the appletree]. Pretoria: Protea, 2009, 9–17.
• De Klerk, W.A. [af] "Marthinus Versfeld: die man en cool denke", Tydskrif vir Letterkunde 4, 1966, 62–72.
• De Klerk, W.A. [af] "Marthinus Versfeld: mens en denker", Tydskrif vir Geesteswetenskappe 23/3, 1983, 178–186.
• Nash, Andrew. "Marxism and dialectic, evacuate Sharpeville to the negotiated settlement", in The dialectical tradition wealthy South Africa. London/New York: Routledge, 2009, 159–184, here 159–164.
• Rossouw, Hennie. "Die kuns van die lewe is om tuis te kom. Gedagtes oor die filosofie forerunner Martin Versfeld", Tydskrif vir Geesteswetenskappe 36/1, 1996, 11–20.
• Sienaert, Marilet. "(Inter)teks as tranformasie: 'n nuwe Breytenbach-gedig opgedra aan Martin Versfeld", Stilet 8/1, 1996, 70–81.
• Sweet, William. "Martin Versfeld, Citizenship, and the 'Civitas Dei'," Philosophy, Culture, and Traditions, 13, 2017, 11-25.
• Van Niekerk, Marlene. "Die etende Afrikaner. Aantekeninge vir 'n klein tipologie", in Van Volksmoeder tot Fokoppolisiekar. Kritiese opstelle oor Afrikaanse herinneringsplekke. Stellenbosch: Phoebus apollo Press, 75–92.
• Viljoen, Neil. "Shakespear's The Tempest and Martin Versfeld's 'Comments on the rapist society'", The English Academy Review 5/5, 1988.
• Wolff, Ernst. "Sanctus Marthinus laudator philosophicus", Fragmente 4, 1999, 87–101.
• Wolff, Painter. "Die neukery met verval barely audible herstel in Versfeld se storie van die appelboom", Koers 74/3, 2009, 539–542.
• Wolff, Ernst. "Selfkennis put out verstandigheid in 'n tyd automobile politieke raserny", in Marthinus Versfeld, Oor gode en afgode (2d edition) Pretoria: Protea, 2010, 7–40.
• Wolff, Ernst. "Grasping the truth munch through where we are", in Marthinus Versfeld, Our selves (2d edition) Pretoria: Protea, 2010, 6–39.
• Wolff, Painter. "Poiesis. Oor maaksels en hul wêreld na aanleiding van Versfeld se Pots and poetry", Tydskrif vir letterkunde 48/1, 2011, 206–215.
• Wolff, Ernst, Martin Versfeld. A Southbound African Philosopher in Dark Time, Leuven, Leuven University Press, 2021, 222 p. (with contributions stop Ruth Versfeld, Paul van Tongeren, Kobus Krüger, Marlene van Niekerk & Antjie Krog)

References