**6. Refreshing**

Taking the digital embodiment of real life as a metaphor for the current state of affairs, and thinking ahead into the future, I focus in this chapter on the possible meaning and mapping out of an embodied spirituality.

In this regard, I will use the concept of singularity as a guiding metaphor for the last part of this contribution, mapping out the space in which thoughts and perspectives on a future dispensation and the meaning thereof for a pastoral anthropology can be articulated. Raymond Kurzweil, the father of the Singularity movement, comments as follows:

*Understanding the Singularity will alter our perspective on the significance of our past and the ramifications of our future. To truly understand it inherently changes one's view of life in general and one's own particular life. I regard someone who understands the Singularity and who has reflected on its implications for his or her own life as 'singularitarian' (Kurzweil, 2010, Kindle edition).*

Taking these perspectives into account, I wish to accentuate the importance of construing a more bodily-oriented theological anthropology and spirituality for pastoral care, embodying a new understanding of engagement with different scientific domains. As a background to this thesis, it is important to understand that "[o]ur bodies determine much of the nature of our interaction with the world around us. We experience the world through our senses, act within the world through our voices and movements. Our perception is limited by our physical abilities" (Herzfeld, 2010, p. 119-120).

With reference to the *annus virtualis* and beyond, it has been pointed out that it seems unfortunate that "very few works in pastoral theology pay special attention to anthropology. A specific anthropology is often implied, but without giving an explicit description or an exposition on how this anthropology influences counselling and therapy" (Louw, 1999, p. 17). The Cartesian dualistic reading, implying a distinct division between body and soul, and which was regarded for a long time as the only standard (Ganzevoort & Veerman, 2000; Lakoff & Johnson, 1999), was even further expanded by others who proposed a trichotomy between body, soul and spirit – while there were also those who postulated that only the spiritual exists (Murphy, 2006). Clearly, if the initial reading of the traditional dichotomy between body and soul is endorsed, the implication is that "we are essentially disembodied Souls not of this world [...] focused on transcending all the things of the world" (Lakoff & Johnson, 1999, p. 564). In the context of the modern world, this reading has become even more outdated. It seems appropriate – and imperative – that an informed pastoral anthropology should be developed and explicitly described as part of an orientation towards the *annus virtualis* and beyond.

Russel (2005, pp. 338-339) indicates that, in the light of the foregoing, questions such as the following become relevant and important:

*What do advances in artificial intelligence have to tell us about human nature? One way to respond is by asking whether embodiment makes the difference between human intelligence and computers … And what do computers tell us about our capacity for spirituality?* 

In answering these uncharted questions, broader perspectives of connectivity with the theme under investigation might open up new vistas and domains of meaning.

#### **7. New domains and connectivity**

434 Social Sciences and Cultural Studies – Issues of Language, Public Opinion, Education and Welfare

The addressing of the challenges outlined above will entail, *inter alia*, the application of futures strategy in a manner that is relevant and sustainable. With this aim in view, the

A closer consideration of the possible meaning of the contours of a *homo cyberneticus* for an embodied pastoral anthropology in the *annus virtualis* and beyond is part of the exploration

Taking the digital embodiment of real life as a metaphor for the current state of affairs, and thinking ahead into the future, I focus in this chapter on the possible meaning and mapping

In this regard, I will use the concept of singularity as a guiding metaphor for the last part of this contribution, mapping out the space in which thoughts and perspectives on a future dispensation and the meaning thereof for a pastoral anthropology can be articulated.

*Understanding the Singularity will alter our perspective on the significance of our past and the ramifications of our future. To truly understand it inherently changes one's view of life in general and one's own particular life. I regard someone who understands the Singularity and who has reflected on its implications for his or her own life as 'singularitarian' (Kurzweil, 2010,* 

Taking these perspectives into account, I wish to accentuate the importance of construing a more bodily-oriented theological anthropology and spirituality for pastoral care, embodying a new understanding of engagement with different scientific domains. As a background to this thesis, it is important to understand that "[o]ur bodies determine much of the nature of our interaction with the world around us. We experience the world through our senses, act within the world through our voices and movements. Our perception is limited by our

With reference to the *annus virtualis* and beyond, it has been pointed out that it seems unfortunate that "very few works in pastoral theology pay special attention to anthropology. A specific anthropology is often implied, but without giving an explicit description or an exposition on how this anthropology influences counselling and therapy" (Louw, 1999, p. 17). The Cartesian dualistic reading, implying a distinct division between body and soul, and which was regarded for a long time as the only standard (Ganzevoort & Veerman, 2000; Lakoff & Johnson, 1999), was even further expanded by others who

Raymond Kurzweil, the father of the Singularity movement, comments as follows:

*We are therefore presented with two contrasting representations of the effects of genetic, digital and cybernetic technologies on the way we live, work, communicate and even reproduce. The coexistence of fear and fascination may be an indication of our uncertainty as to the future trajectory of human engagement with technologies: as promise, or endangerment; as mastery, or extinction. It brings forth the question of whether 'technology' represents a diminishment of human uniqueness, an attenuation of healthy political and civic associations, a narrowing of cognitive horizons, even the obsolescence of Homo sapiens itself, or whether the digital and biotechnological age will propel humanity towards greater knowledge and prosperity – from* 

following observation by Graham (2011, p. 30) is worth noting:

*Homo sapiens to Homo cyberneticus.* 

that comprises the focus of the next section.

physical abilities" (Herzfeld, 2010, p. 119-120).

out of an embodied spirituality.

*Kindle edition).*

**6. Refreshing** 

Finding ourselves in the *annus virtualis* – and in an era beyond – the discovery is made, in the well-known words of Marshall Mcluhan (Kurzweil, 2010, Kindle edition), that although we have built the tools, we are now being built by them. Regarding this observation, Kurzweil (2010, Kindle edition) points out that "[t]his is not because humans will have become what we think of as machines today, but rather machines will have progressed to be like humans and beyond. Technology will be the metaphorical opposable thumb that enables our next step in evolution."

Considering the meaning of the above for the articulation of a spiritually embodied anthropology in the *annus virtualis* and beyond, two introductory perspectives on identity and community are discussed below.

#### **7.1 An "embodied soul" anthropology/spirituality requires a particular view of God informing a new identity**

Elaine Graham (1999, p. 419) sketched the new horizons of posthumanism:

*New, digital and biogenetic technologies – in the shape of media such as virtual reality, artificial intelligence, genetic modification and technological prosthetics – signal a 'posthuman' future in which the boundaries between humanity, technology and nature have become even more malleable.* 

With this new vista in view, it is understandable that in the development of science, a reciprocal influence between the description of God concepts and an anthropological description (Webster, 2003) must be accounted for (Soskice, 2001). Regarding the reciprocal relationship in the formulation of possible alternatives, Du Toit (2006, p. 1259) says the following:

*God concepts change as the notion of humans as images of God changes [...] God's image as described in divine revelation is expounded by science in the terminology of genetic mapping, cognitive science and socio-biology.* 

An Anthropology of *Singularity*?

*made friends of God.* 

*physical world.* 

p. 337-338).

Pastoral Perspectives for an Embodied Spirituality in the *Annus virtualis* and Beyond 437

To illustrate how this meaning could possible be further negotiated as part of an "embodied soul" spirituality for an era of virtuality and beyond anthropology, Lunceford (2009, p. 92) claims that "[o]ur views of the body, specifically as it relates to the soul, have implications for how we function sexually". These accents, among others, would therefore be helpful in the process of reconsidering a comprehensive description of a pastoral anthropology for use in for example pastoral therapy models applicable to an era of virtuality. These travelling coordinates represent markers for ethical reflection on aspects that need to be thought through for the purposes of further research in pastoral care. The following observation by Lakoff and Johnson (1999, p. 566) may serve as a guideline for a possible formulation and

articulation of such ethical reflections, and the implications thereof:

**8. Conclusion: Disconnecting and re-connecting** 

possible anthropology of singularity would be an imperative.

*we understand that our friendship with each other is fully established and perfected by our being* 

*An embodied spirituality requires an aesthetic attitude to the world that is central to selfnurturance, to the nurturance of others, and to the nurturance of the world itself [...] It requires pleasure, joy in the bodily connection with earth and air, sea and sky, plants and animals – and the recognition that they are all more than human, more than any human could ever achieve. Embodied spirituality is more than spiritual experience. It is an ethical relationship to the* 

Just as one has the option of disconnecting and reconnecting to the internet in establishing connectivity, the aim of the research was to document certain perspectives but also to open up some new possibilities for further research. The connection established through the research indicated that in the era of virtuality and beyond, new pastoral perspectives for a

It would seem that the traditional anthropological understanding of what it means to be human needs to be revisited and adjusted in the light of technological advancements at various levels. This challenge is constantly increasing in the light of rapid technological advancement and its implications for the identity of humankind. Indeed, the *annus virtualis* (and beyond) will not only confront us with the question as to what it means to be human (Herzfeld, 2010), but also how to respond regarding a relevant pastoral understanding.

The value and the further development of this research, to my mind, lies in the (re)discovery of "the shared epistemic resources and problem-solving abilities of our various research strategies", in which researchers – also in pastoral theology – receive the freedom to escape from "being the fideistic prisoners of these research traditions" (Van Huyssteen, 1998, p. 162). Therefore, in the re-evaluation of a possibly more spacious pastoral anthropology and spirituality in the *annus virtualis* and beyond, it seems necessary to enter "a safe kind of epistemological space" in order "to step beyond the limitations and boundaries of our own religious and disciplinary contexts" (Van Huyssteen, 1998, p. vxiii). In these perspectives, the accent falls on incarnating and moulding a particular view of human beings and their social relationships and contexts within a virtual world and beyond, asking questions about the "evolution of the soul" and the "evolution of the capacity for spirituality" (Russel, 2005,

If one takes the perspectives that have already been offered in the research seriously, "an abstract *imago Dei*" (Stone, 2006, p. 1147) is avoided, and one discovers that

*… the image of God is not found in some intellectual or spiritual capacity, but in the whole embodied human being, 'body and soul'. In fact, the image of God is not found in humans, but is the human, and for this reason imago Dei can be read only as imitatio Dei: to be created in God's image means we should act like God, and so attain holiness by caring for others and for the world (Van Huyssteen, 2006, p. 320).*

As pointed out earlier, a pastoral anthropology aims to understand and assist the human being in his or her search for meaning in life (Louw, 1999), and to offer support when he or she is confronted with the reality of affliction, and of the vulnerability that is "deeply embedded in our bodily existence" (Van Huyssteen, 2006, p. 320). This entails, *inter alia*, assisting the person in coming to terms with this vulnerability, through a deeper understanding of his or her identity as an "embodied soul" – but also through a positive perception and experience of his or her body as a "bodily identity" (Murphy, 2006, p. 141).

In negotiating and translating the meaning and implication of the above for an era of virtuality and posthumanism the questions are then about "a God that has no physical body that can fill the vast expanse of space yet dwell in one's heart [...] Posthumanism does not remove this paradox; rather, it removes God from the equation and demands that we transcend the flesh without divine aid" (Lunceford, 2009, p. 93). Precisely for this reason, but also – in particular – for the purposes of describing a possible "embodied soul" pastoral anthropology, the accents of the so-called eschatological theologians in pastoral care are important, and will continue to be so (Lester, 1995). For one thing, these accents offer the possibility of reflecting on a theme such as the resurrection and how it could be further imbued with pastoral meaning, not merely as the "re-clothing of a 'naked' soul with a (new) body", but rather as "restoring the whole person to life – a new transformed kind of life" (Murphy, 2006, p. 23). These perspectives need to be further entertained in the debate between a better future existence confirmed by Christ and His resurrection and posthumanists seeking to transcend embodied existence (Staley, 2011, p. 240).

#### **7.2 An "embodied soul" anthropology/spirituality recognises relationship networks**

Following the contours of virtuality and a possible era of posthumanism, the challenging trajectory of mediated relationships questions the physical immediacy (Lunceford, 2009). It is agreeable that in a pastoral "embodied soul" anthropology particular emphasis should also be placed on the human being as a relational being, because "our bodies constitute the very possibility of engagement with one another in this world or any other" (Murphy, 2006, p. 140). This is indeed necessary if it is assumed that what is presupposed here is the traditional meaning of "soul", referring to "the quality of positions and attitudes that people take within the dynamic network of relationships" (Louw, 2005, p. 18).

The practical implication of the embodied spirituality described above would be for example the reconsideration of perspectives on sexuality. Shuman (2005, p. 405) contextualises these perspectives, acknowledging that

*[w]e cannot learn properly to value the gift of sexual love and so learn to be good and faithful lovers, until we learn to be good and faithful friends; we cannot be good and faithful friends until* 

If one takes the perspectives that have already been offered in the research seriously, "an

As pointed out earlier, a pastoral anthropology aims to understand and assist the human being in his or her search for meaning in life (Louw, 1999), and to offer support when he or she is confronted with the reality of affliction, and of the vulnerability that is "deeply embedded in our bodily existence" (Van Huyssteen, 2006, p. 320). This entails, *inter alia*, assisting the person in coming to terms with this vulnerability, through a deeper understanding of his or her identity as an "embodied soul" – but also through a positive perception and experience of his or her body as a "bodily identity" (Murphy, 2006, p. 141). In negotiating and translating the meaning and implication of the above for an era of virtuality and posthumanism the questions are then about "a God that has no physical body that can fill the vast expanse of space yet dwell in one's heart [...] Posthumanism does not remove this paradox; rather, it removes God from the equation and demands that we transcend the flesh without divine aid" (Lunceford, 2009, p. 93). Precisely for this reason, but also – in particular – for the purposes of describing a possible "embodied soul" pastoral anthropology, the accents of the so-called eschatological theologians in pastoral care are important, and will continue to be so (Lester, 1995). For one thing, these accents offer the possibility of reflecting on a theme such as the resurrection and how it could be further imbued with pastoral meaning, not merely as the "re-clothing of a 'naked' soul with a (new) body", but rather as "restoring the whole person to life – a new transformed kind of life" (Murphy, 2006, p. 23). These perspectives need to be further entertained in the debate between a better future existence confirmed by Christ and His resurrection and

*… the image of God is not found in some intellectual or spiritual capacity, but in the whole embodied human being, 'body and soul'. In fact, the image of God is not found in humans, but is the human, and for this reason imago Dei can be read only as imitatio Dei: to be created in God's image means we should act like God, and so attain holiness by caring for others and for the world* 

abstract *imago Dei*" (Stone, 2006, p. 1147) is avoided, and one discovers that

posthumanists seeking to transcend embodied existence (Staley, 2011, p. 240).

take within the dynamic network of relationships" (Louw, 2005, p. 18).

contextualises these perspectives, acknowledging that

**7.2 An "embodied soul" anthropology/spirituality recognises relationship networks**  Following the contours of virtuality and a possible era of posthumanism, the challenging trajectory of mediated relationships questions the physical immediacy (Lunceford, 2009). It is agreeable that in a pastoral "embodied soul" anthropology particular emphasis should also be placed on the human being as a relational being, because "our bodies constitute the very possibility of engagement with one another in this world or any other" (Murphy, 2006, p. 140). This is indeed necessary if it is assumed that what is presupposed here is the traditional meaning of "soul", referring to "the quality of positions and attitudes that people

The practical implication of the embodied spirituality described above would be for example the reconsideration of perspectives on sexuality. Shuman (2005, p. 405)

*[w]e cannot learn properly to value the gift of sexual love and so learn to be good and faithful lovers, until we learn to be good and faithful friends; we cannot be good and faithful friends until* 

*(Van Huyssteen, 2006, p. 320).*

*we understand that our friendship with each other is fully established and perfected by our being made friends of God.* 

To illustrate how this meaning could possible be further negotiated as part of an "embodied soul" spirituality for an era of virtuality and beyond anthropology, Lunceford (2009, p. 92) claims that "[o]ur views of the body, specifically as it relates to the soul, have implications for how we function sexually". These accents, among others, would therefore be helpful in the process of reconsidering a comprehensive description of a pastoral anthropology for use in for example pastoral therapy models applicable to an era of virtuality. These travelling coordinates represent markers for ethical reflection on aspects that need to be thought through for the purposes of further research in pastoral care. The following observation by Lakoff and Johnson (1999, p. 566) may serve as a guideline for a possible formulation and articulation of such ethical reflections, and the implications thereof:

*An embodied spirituality requires an aesthetic attitude to the world that is central to selfnurturance, to the nurturance of others, and to the nurturance of the world itself [...] It requires pleasure, joy in the bodily connection with earth and air, sea and sky, plants and animals – and the recognition that they are all more than human, more than any human could ever achieve. Embodied spirituality is more than spiritual experience. It is an ethical relationship to the physical world.* 

### **8. Conclusion: Disconnecting and re-connecting**

Just as one has the option of disconnecting and reconnecting to the internet in establishing connectivity, the aim of the research was to document certain perspectives but also to open up some new possibilities for further research. The connection established through the research indicated that in the era of virtuality and beyond, new pastoral perspectives for a possible anthropology of singularity would be an imperative.

It would seem that the traditional anthropological understanding of what it means to be human needs to be revisited and adjusted in the light of technological advancements at various levels. This challenge is constantly increasing in the light of rapid technological advancement and its implications for the identity of humankind. Indeed, the *annus virtualis* (and beyond) will not only confront us with the question as to what it means to be human (Herzfeld, 2010), but also how to respond regarding a relevant pastoral understanding.

The value and the further development of this research, to my mind, lies in the (re)discovery of "the shared epistemic resources and problem-solving abilities of our various research strategies", in which researchers – also in pastoral theology – receive the freedom to escape from "being the fideistic prisoners of these research traditions" (Van Huyssteen, 1998, p. 162). Therefore, in the re-evaluation of a possibly more spacious pastoral anthropology and spirituality in the *annus virtualis* and beyond, it seems necessary to enter "a safe kind of epistemological space" in order "to step beyond the limitations and boundaries of our own religious and disciplinary contexts" (Van Huyssteen, 1998, p. vxiii). In these perspectives, the accent falls on incarnating and moulding a particular view of human beings and their social relationships and contexts within a virtual world and beyond, asking questions about the "evolution of the soul" and the "evolution of the capacity for spirituality" (Russel, 2005, p. 337-338).

An Anthropology of *Singularity*?

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Louw, D.J. 2003. The paradigmatic revolution in practical and pastoral theology: From

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As stated earlier, in what might be a limitation with regard to formulating possible pastoral perspectives for anthropology of singularity, the possible scope of future technological accents is vast. Future research might indeed further explore specific domains of interest and their meaning for a pastoral anthropology in order to portray real life in true digital format.

#### **9. References**


As stated earlier, in what might be a limitation with regard to formulating possible pastoral perspectives for anthropology of singularity, the possible scope of future technological accents is vast. Future research might indeed further explore specific domains of interest and their meaning for a pastoral anthropology in order to portray real life in true digital

Astley, J. 2002. *Ordinary theology. Looking, listening and learning in theology. Explorations in* 

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Ganzevoort, R.R. 2006. *De hand van God en andere verhalen. Over veelkleurige vroomheid en* 

Ganzevoort, R.R. 2008. Teaching that matters. A course on trauma and theology. *Journal of* 

Ganzevoort, R. R. & Veerman, A.I. 2000. *Geschonden lichaam. Pastorale gids voor gemeenten die geconfronteerd worden met seksueel geweld.* Zoetermeer: Uitgeverij Boekencentrum. Garner, S. 2004. Praying with machines: Religious dreaming in cyberspace. *Stimulus.* 

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Kurzweil, R. 2010. *The singularity is near.* London: Gerald Duckworth (Kindle edition).


Shuman, J.J. 2005. Eating together: Friendship and homosexuality. In: S. Hauerwas and S. Wells (eds.), *The Blackwell Companion to Christian Ethics* (Oxford: Blackwell Publishing), pp. 401-413.

**Section 8** 

**Quality Assessment** 

