**4. Domain**

It is of the utmost importance to check the domain of the website associated with the specific visit of the internet user in order to ensure the validity of the content that is being downloaded. In this regard, it is also important to cognitively outline the coordinates of the visit associated with this research. In order to navigate through the research territory, I make use of evolving perspectives articulated from the interdisciplinary discussion between practical theology and futures studies.

#### **4.1 Practical theology**

I have purposefully opted for a type of practical or public theology, emphasising the role of religion (and spirituality) in life and in all her manifestations, in order to gain a better understanding of society (Ganzevoort 2006:151). In the further development hereof, a specific "theology of the praxis" is presupposed, in which "practical theology takes the praxis as its source and starting point" (Ganzevoort, 2008, p. 10).

Research indicates that many new developments have taken place in recent decades within the field of practical theology (Dreyer, 1998) and in the formulation of pastoral theory (Ganzevoort, 2001; Louw, 1999; Louw, 2003), with particular emphasis on pastoral therapy (Immink, 2003; Scholtz, 2005; Stone, 2001). During the twentieth century, pastoral care began to undergo particular evolutionary developments. A kerygmatic, therapeutic and – since the seventies –new, hermeneutic phase, can be distinguished, in which theology and therapy occur in a bipolar relationship (Foskett & Lyall, 1988; Scholtz, 2005). In the development of pastoral theory, different paradigmatic movements can be identified (Ganzevoort, 2001; Louw, 1999; Louw, 2005). Firstly, there is a movement away from a one-sided preaching model to a participatory pastorate, in which the pastor is instrumental in guiding people to the discovery of God's involvement in their lives. The fact that the context is being taken into account is important in this movement. Also important is the shift away from the onesided professional approach, and the replacement thereof with mutual caring on the part of believers. There is also another movement away from a therapeutic pastoral model to a hermeneutically oriented pastorate, in which emphasis is placed on

*… the endeavour to read, understand and interpret texts within contexts. Hermeneutics underlined anew the importance of our human quest for meaning [… and] the importance of compassion: the dimension of pathos in theology (Louw, 2003, p. 54).* 

In this regard, the discipline of futures studies not only enables us to be cognisant of our current world; it also develops the ability to read the possible contours of a coming time and world.

#### **4.2 Futures studies**

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

Travelling in the space created by a post-foundational practical theology (Müller, 2005) – with longitudes and latitudes of modernity and post-modernity – where various perspectives from science (Deane-Drummond, 2005) are entertained, cognisance is taken of the post-modern 'anthropological approach*'* to spirituality, as explained by Schneiders

*This approach is rooted in the recognition that spirituality is an anthropological constant, a constitutive dimension of the humanum. Human beings are characterized by a capacity for selftranscendence toward ultimate value, whether or not they nurture this capacity or do so in* 

If, in terms of the above, spirituality is regarded as an "anthropological constant", it becomes an even more challenging quest to reconsider how this "constitutive dimension of the humanum" is to be embodied in an era of singularity. In order to investigate this phenomenon, the overlapping domains of practical theology as a housing discipline for pastoral care, and futures studies as a housing strategy, with a view to sustainability, will be

It is of the utmost importance to check the domain of the website associated with the specific visit of the internet user in order to ensure the validity of the content that is being downloaded. In this regard, it is also important to cognitively outline the coordinates of the visit associated with this research. In order to navigate through the research territory, I make use of evolving perspectives articulated from the interdisciplinary discussion between

I have purposefully opted for a type of practical or public theology, emphasising the role of religion (and spirituality) in life and in all her manifestations, in order to gain a better understanding of society (Ganzevoort 2006:151). In the further development hereof, a specific "theology of the praxis" is presupposed, in which "practical theology takes the

Research indicates that many new developments have taken place in recent decades within the field of practical theology (Dreyer, 1998) and in the formulation of pastoral theory (Ganzevoort, 2001; Louw, 1999; Louw, 2003), with particular emphasis on pastoral therapy (Immink, 2003; Scholtz, 2005; Stone, 2001). During the twentieth century, pastoral care began to undergo particular evolutionary developments. A kerygmatic, therapeutic and – since the seventies –new, hermeneutic phase, can be distinguished, in which theology and therapy occur in a bipolar relationship (Foskett & Lyall, 1988; Scholtz, 2005). In the development of pastoral theory, different paradigmatic movements can be identified (Ganzevoort, 2001; Louw, 1999; Louw, 2005). Firstly, there is a movement away from a one-sided preaching model to a participatory pastorate, in which the pastor is instrumental in guiding people to the discovery of God's involvement in their lives. The fact that the context is being taken into account is important in this movement. Also important is the shift away from the onesided professional approach, and the replacement thereof with mutual caring on the part of

praxis as its source and starting point" (Ganzevoort, 2008, p. 10).

(2005, p. 26):

further explored.

**4. Domain** 

*religious or non-religious ways …* 

practical theology and futures studies.

**4.1 Practical theology** 

The recognition of the general human capacity to approach the future – which includes specific alternatives and choices and which is formed, *inter alia*, by structures, perceptions and forces – in a strategic and purposeful manner, falls within the domain of research and study (Lombardo, 2008; Slaughter, 2001). In terms of this view, "the idea that changes are real and that humanity is in charge of its own fate" (Time, 2011, p. 27), as expressed by the singularity movement, is not only emphasised, but also resonates with futures studies.

The objective of this approach – and also of the broader field of futures studies – would thus naturally be "to contribute toward making the world a better place in which to live, benefiting people as well as plants, animals, and the life-sustaining capacities of the Earth" (Bell, 1997, p. 3). In my opinion, it is important to take cognisance of these challenges, and to address them, since they determine accents of relevance, sustainability and strategy. The focus in futures studies thus falls on "increasingly find[ing] ways to integrate futures literacy with futures strategy" (Slaughter, 2001, p. 415).

Falling within the focus field of the domain of futures studies is the movement of transhumanism, in which advanced technologies are portrayed in the pursuit of human perfection: the construction of artificial intelligence to augment intellectual functions, as well as the use of biomedical transplants, prostheses, genetic modification and cryonic preservation to stave off the effects of disease and ageing.

Entering the uncharted terrain of "extremely rapid developments in both science and technology" leads to an awareness of "possibilities for radical revision of concepts of humanness in the future" (Murphy, 2010, p. 21-22). In this regard, even the theologian would do well to take the words of Korowai to heart, namely that inventing "is a lot like surfing: you have to anticipate and catch the wave at just the right moment" (Kurzweil, 2010, Kindle edition). By way of analogy, it is therefore understandable that – in terms of the central metaphor in the documentation of the research – I will need to make use of the Forward button in the search for new markers for an embodied spirituality in this uncharted and ever-unfolding terrain of virtuality and beyond.

#### **5. Forward**

As pointed out earlier on, the general human capacity to approach the future in a strategic and purposeful manner is one of the focus areas in the domain of research and study (Lombardo, 2008; Slaughter, 2001). It also resonates well with the central metaphor of virtual connectivity associated with the delineation of the research.

An Anthropology of *Singularity*?

orientation towards the *annus virtualis* and beyond.

following become relevant and important:

**7. New domains and connectivity** 

enables our next step in evolution."

and community are discussed below.

*cognitive science and socio-biology.* 

**informing a new identity** 

following:

Pastoral Perspectives for an Embodied Spirituality in the *Annus virtualis* and Beyond 435

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

Russel (2005, pp. 338-339) indicates that, in the light of the foregoing, questions such as the

In answering these uncharted questions, broader perspectives of connectivity with the

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

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

**7.1 An "embodied soul" anthropology/spirituality requires a particular view of God** 

*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

*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,* 

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

*computers … And what do computers tell us about our capacity for spirituality?* 

theme under investigation might open up new vistas and domains of meaning.

*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* 

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

*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 Homo sapiens to Homo cyberneticus.* 

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 that comprises the focus of the next section.
