Abstracts of CGST JOURNAL Issue No.28 Jan 2000

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CGST JOURNAL No. 28 (in Chinese)

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Fighting for "Man"
The Shattered Image of Man and Theology in the 21st Century
(An abstract)

Carver T. Yu
Vice President
China Graduate School of Theology

Right from the start of the Enlightenment, the concept of man has been most problematic. Man has been tossed between "self-absolutization" and "self-fragmentation."

This essay argues that the fragmentation of the self in the postmodern age is nothing but the logical conclusion of the Enlightenment concept of man. The so-called postmodern is the mirror image of the modern. Right at the beginning of the Enlightenment affirmation of man as the "thinking subject," man's subjectivity was doomed to be resolved into a "bundle of perception." For every Descartes, there is always a Hume. For every Kant with his laying of foundation on the structure of consciousness, there is always a Fichte-Schopenhauer deconstruction of reason and glorification of the irrational. For every Hegel with his attempt to absolutize rational consciousness at the expense of individual existence, there is always a Nietzsche who would affirm the absolute will of the individual, leading to narcissism. Such is the inner dialectics of the Enlightenment, and in this dialectical process, it is man who suffers.

We do not have to wait until the postmodern age to find out that there can be no magnetic center for the self,

Theological Agenda for Internet Virtual Reality
(An abstract)

Shun Kai Kevin Cheng
Associate Professor
China Graduate School of Theology

With the arrival of Graphic Use Interface, the computer is no longer a computing machine, but a simulator enabling users to work in a virtual environment. Moreover, Internet users have been growing by leaps and bounds. The cyberage has already arrived and has penetrated into the homes of many. Virtual reality is already a given for the e-generation. The article explores virtual reality from two perspectives: its relation to the self, relation and community, and its ontological status.

Computer games have created a world for users to inhabit. Multi-user Domain has become a place where users can explore their alternative selves. Some have benefited from it while others become addicted to it. The phenomenon has created a crisis in identity, producing a patische of personalities and de-centering the self as a result. It gives rise to the question: Is there really a unified self? Would participating in dialogues under pseudonyms constitute an immoral act? Creating virtual worlds leads to questions concerning the creative self and the status of the doctrine of creation.

Internet users relate to one another via e-mails. A case in NetLove is depicted from a feminine perspective, revealing the idiosyncrasies of bodiless love. It gives rise to the problems of the status of net-relations, communion of net-saints, and the role the physical self plays in relating and loving.

Interactions on the net give rise to cybercommunities. Various cybercommunities are explored, questioning their stability, their cohesiveness, and their difference with conventional communities. The investigation leads to a crisis in moral accountability, the need for a redefinition of community, and the issue of pastoral care in the cyberchurch.

We have explored theological issues surrounding the cybersubject, cyberrelation, and cybercommunity, namely the doctrines of creation, theological anthropology, and ecclesiology. The reinterpretation of these doctrines hinges upon formulating a concept of virtual reality. Michael Heim has proposed Leibniz's monadology as the ontology of cyberspace. However, the model is inadequate in accounting for the heavy transactions within cyberspace, and because of its pejorative connotation. Pierre Lévy's concept cluster of a fourfold model of the virtual, the possible, the actual, and the real is presented. The author casts his vote on this model with minor modifications. Finally an ontology of the subject in cyberspace, Cybersein, is depicted in a manner parallel to Martin Heideggar's Dasein.

Last but not the least, the question of the fourth generation, those excluded from the Internet, is posed as a challenge to the cyberage as well.

The Written ¡PThe Virtual
Fragmentary Reflections with the 21st Century in View
(An abstract)

Andres S. K. Tang
Associate Professor
Lutheran Theological Seminary

This paper consists of two parts, both being reflections on prospective issues of the 21st century. In the first part it is pointed out that we are witnessing at this turn of the century an overlap of two cultures, namely, the print culture and the digital culture. M. McLuhan's saying that media is message should seriously be taken into account. It is not only that a message can influence people but that the media as a whole influences them. Urgently needed, therefore, are in-depth investigations into the nature of the print media and the digital media, with particular concern for their power of shaping humanity and culture. The second part of this paper presents a study on the nature of cyberspace and virtual reality, products of digital technology. For many people cyberspace and virtual reality will create a utopia in the 21st century. However, this utopia, though it may be more ideal and perfect than the real world, cannot separate itself from the latter because the real world is the material cause of this utopia. It is premature to say how cyberspace and virtual reality will influence man and his daily life, but theological reflection on these issues should not be delayed.

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CGST JOURNAL No. 28 (in Chinese)

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Genetic Revolution and the Future of Humanity
(An abstract)

KANG Phee Seng @ JIANG Pisheng
Associate Professor
Department of Religion and Philosophy
Hong Kong Baptist University

The 20th century has been characterized by tremendous advances in science and technology. The impact is far-reaching. Not only have these advances drastically changed the life and habit of ordinary people on the street, more importantly, they have raised many difficult moral questions and challenged traditional philosophical thinking and religious wisdom. If the 20th century has been a century of physics and chemistry, the new century will be a century of biology. No doubt, computer technology will continue to transform our way of living, but a new and perhaps greater technological revolution is emerging from the field of genetic engineering.

While genetic engineering holds impressive promises for humanity, especially in its applications in agricultural production and medical therapy, some concerns have been raised, for example, moral issues and safety problems over genetically modified food, transgenic products and xenotransplantation. But it is the application of genetic engineering (including the possibility of human cloning) on human procreation that has generated most unease. The new genetic ways of human reproduction risk reducing human procreation into mere technological reproduction. Here, the gravest impact of genetic engineering lies not in changing our environment but in challenging our self-understanding as human beings and even the fundamental beliefs of our Christian faith.

This article further explores the significance and relevance of Christian theology in the evaluation of genetic reproduction:

(a) "Begotten not made" and the equality of being: The trinitarian phrase "Begotten, not made" of the early Church is helpful in delineating the fundamental difference between a child born of the loving union of her parents and a child made of genetic technology. Only the begotten can be said to be truly equal with the begetting, while that which is made is ontologically different from the maker. Moreover, a child is a new creation in the true sense of the word because she replicates neither her father nor her mother. Because of this, she demands to be treated as our equal, as an independent, unique person. In the case of genetic reproduction, the child lives only in the shadow of the gene-donor. Or rather, she is the shadow of the donor.

(b) "Priesthood of all believers" and the non-commodification of human life. The Christian doctrines of creation and redemption put all humankind on the same ontological ground. This radical and unconditional equality among all members in a community is further expressed in terms of the doctrine of "Priesthood of all believers" ¡X ¡X

All are called to be priests in the one kingdom of priesthood. No one therefore is above the other. Instead we should see each as a priest to every other and serve one another as priests. We are of equal dignity with each other and our dignity and worth as persons is within the community. It is only within such a community of serving priesthood that persons are treated as "ends in themselves and not simply as means," and our dignity and worth as persons can be truly treasured and upheld. In contrast, the deliberate act of choosing a particular set of genes for reproduction sees a child as a product over which we feel the need to exercise "quality control," and a commodity priced for what she can do or be used for.

(c) "The mystery of creative love" and the one flesh union of sexuality and procreation. The unity between the love-making and the life-giving dimensions in the one covenant of marriage and parenthood is given to us by God in the structure of our humanity. It protects the male-female sexuality from debasement. The mystery of the beginning of life therefore cannot be reduced to the mystery of the fertilisation of an egg by a sperm, nor the mystery of the reactivation of a differentiated somatic cell. The profound mystery of life is in the sacred binding in covenant of two opposite sexes. Life begins where love bears fruit. Asexual reproduction however severs the connection between sexuality and procreation that results in the ultimate separation of human reproduction from marital relationship. It thus depersonalises a child when it bypasses the personal union in the covenant of marriage and of parenthood. The crucial question that remains is: Why should any child be deprived of her fundamental right to being created in the love and union of her parents?

(d) "Unconditional love and belonging" and the foundation of family. In the Christian tradition, children are "Gifts from God" and are unconditionally accepted by their parents for what they are. The unconditional acceptance of the child by her parents is reciprocated by the unconditional acceptance of the parents by the child. This unconditionality which characterises the parent-child relation is the foundation of love and grace, and a reflection of the absolute unconditional love and grace of God. In the case of genetic reproduction, the child is now made rather than begotten, sought and attained rather than given and received. If the quality and desirability of a child¡¦s genotype is the condition of her inclusion into a family, there is no guarantee that the quality and desirability of her parents or family will meet her expectations. Genetic reproduction thus threatens the unconditional love and grace in the parent-child relation and destroys the family as a place of unconditional belonging. The reproductive right of choosing a desirable child is thus purchased at a high price of violating the unconditional belonging and acceptance of the family.

Power, Domination and Freedom:
From Hobbes to Foucault
(An abstract)

Kai-man Kwan
Assistant Professor
Department of Religion and Philosophy
Hong Kong Baptist University

As we move into the 21st century, one of the urgent theological tasks is to develop a theology of power, for the society is increasingly dominated by high-tech and bureaucracy, and the abuse of power is rather likely. The postmodernists' critique of modernity also raises the issue of power, so especially Foucault's analysis of power. He thinks that power, truth and subjectivity are inseparable concepts. Discourses which pretend to be objective truth are in fact instruments of power, and power can construct our subjectivity. Furthermore, various kinds of liberation movement (e.g., feminist movement, gay movement) challenge the hegemony of patriarchy, heterosexuality, and so on. Christian theological discourse is often accused of being one of those power structures which help to sustain various kinds of hegemony. It is incumbent upon the theologians to face these issues, to reflect critically on our traditions, and to formulate a credible response to the questions about power, truth, and subjectivity.

By clarifying the closely related concepts of domination, power and freedom, and surveying the major theories of power, this essay aims at laying a groundwork for the theology of power. First, I delineate the kinds of power there are, one of which being the power of domination. Second, I introduce Weber's discussions on the major types of grounds offered to legitimate domination. Third, I compare the descriptive and the normative approaches to the understanding of "domination," and argue for the latter. Fourth, I discuss the sovereignty theory of power which understands power in terms of rights. Then, fifth, I contrast this with the theory which understands power as a kind of subtle and invisible control (Lukes, Marcuse, Habermas).

Sixth, I introduce Foucault's discussions of power. Sometimes Foucault seems to paint a pessimistic picture of humanity which sees no escape from power and domination. History just proceeds from domination to domination. However, according to Hindess, a more positive interpretation of Foucault is possible. Hindess argues that Foucault, at least in his later stage, clearly distinguishes three kinds of power: strategic games, domination and governmental technologies. While he continues to emphasize the ubiquity of power, he also allows for the possibility of resistance. Lastly, by introducing the debate between Dixon and Taylor, I bring out the differences between the concepts of negative freedom and positive freedom, and then discuss briefly the relationship between domination and freedom.

I conclude that from the Christian perspective, both the concepts of negative freedom and positive freedom, as well as different concepts of power discussed above are all valid on their own. They exhibit family resemblance. Relying on Wink, I argue that Christian theologians need to reflect on the phenomena of domination from the perspective of God's domination-free order. However, there are still a host of questions to be answered: What is the relationship between power, truth and morality? Is there a difference between legitimate power and domination, and

Reflections on Global Identity
(An abstract)

Philip P. Chia
President
Tao Fong Shan Christian Centre
Hong Kong

This paper investigates the challenges and crises that might confront the Church in this age of globalization. The author begins by giving a survey of the globalization process at the turn of the millennium and introducing globalization theories that have been proposed. He then points out that world trade and economics have taken the lead in this globalization process, and in the meanwhile the irrepressible development of hi-tech has brought revolutionary changes to men's life and activities. Both of these are restructuring the world system, and consequently redefining human relationship and the identity of man. The self-identity of man is being endangered, and identity crisis will be the main issue we face in the third millennium. Christianity shares these challenges, just as the Church in history has moved on in traditions. It is high time to respond to these changes, to reflect thoroughly on globalization issues and live up to our Christian identity, responsibility and sense of mission.

Western Theologies and Chinese Context - A methodological reconsideration and response to Cobb, Pannenberg, Hauerwas and Contemporary Chinese Context
(An abstract)

Kwok Wai-luen
Assistant Research Officer
Chinese Culture Research Centre
China Graduate School of Theology

This paper presents a response to the book Cobb, Pannenberg, Hauerwas and Contemporary Chinese Context, co-authored by three theologians in Hong Kong, Lai Pan-chiu, Benedict H. B. Kwok, and Kung Lap-yan. The reviewer, by assessing this work, demonstrates the difficulty in doing contextual theology by relying heavily on western theological thinking. The multi-facets and heterogeneity of the Chinese cultural and social context are factors that contribute to the problem. Furthermore, ill-defined methodologies tend to obscure the "Chinese" concept and thus lead to superficiality in contextual reflection. The reviewer argues, therefore, that contextual theological reflection should begin with concrete Chinese studies rather than Western theological models. If western models should ever be taken into consideration, their suitability and applicability in the Chinese context must first be sufficiently proven.

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CGST JOURNAL No. 28 (in Chinese)

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