What can we learn from the fundamental nature of the universe? And how might such learning shape our understanding of the human self and our ethical responsibilities in a rapidly developing world? This article brings into conversation three domains that are often treated separately: contemporary cosmology, philosophical anthropology, and moral philosophy. It argues that recent debates about the structure and fate of the universe, reflections on the complexity of the human ‘I’ and an ethics of responsibility developed for bioethical contexts together suggest a unifying insight: reality is dynamic, relational and open-ended. If this is so, then our lives – individually and collectively – ought to be organised in accordance with patterns of renewal, interdependence and accountable action oriented towards the future. The argument is not that cosmology determines morality, but that patterns disclosed in contemporary understandings of reality may illuminate ethical orientations adequate to a dynamic and relational world. The article contributes to interdisciplinary understandings of human agency and responsibility by demonstrating how contemporary cosmology, accounts of the complex self, and an ethics of responsibility can be integrated into a coherent conceptual framework for interpreting human existence within an evolving and relational reality. It argues that responsibility is best conceived as reflective participation within interconnected and evolving systems, thereby offering a conceptual basis for ethical decision-making that is attentive to complexity, uncertainty and the long-term consequences of human action.

Background: The biotechnological advances that guide pluripotent neural stem cells to stimulate corticogenesis and spontaneously mimic the architecture of the immature human brain have extensive clinical and commercial applications. Known as organoids, these human neural tissue derivatives present a complex network of challenges, which include cryopreservation, donor consent, classification as hybrids and the creation of chimeras. The possibility that neural organoids may develop some form of consciousness is a critical issue, which includes the perception of pain and sensory deprivation. In the wider sense, organoid research also has relevance within space exploration and palaeoanthropology. Objectives: This article explores ethical issues regarding informed consent, clinical applications and the future of organoid research. Method: This review examines current research and the complex research protocols pertaining to brain organoids, along with the various attempts to formulate an appropriate ethical model. Results: Research on organoids represents a significant biotechnological advancement with enormous potential to enhance various scientific endeavours both now and in the future. Conclusion: The necessity to proactively deliberate, assess and responsibly guide the complex ethical issues surrounding the use and manipulation of human neural tissue is widely recognised. This is important to avoid unduly obstructing valid research programmes, which offer significant benefits to both humans and non-human animals, as discussed in the text. Contribution: Organoid research is currently one of the most promising revolutions in biomedical research, with clear benefits for both human and non-human animals.

In addition to being a central tenet of Christianity, Jesus Christ’s resurrection is a powerful metaphor that relates to the human experience of change, hope and renewal. Although this event is frequently regarded literally, it can also be understood metaphorically to explore themes such as personal and collective transformation. This article seeks to explore some of these multifaceted meanings by considering historical contexts of relevant biblical texts (mainly the four gospels and Paul) and literary, artistic and cultural expressions, culminating in the ongoing relevance of the resurrection narrative. Intradisciplinary and/or interdisciplinary implications: The article illustrates the need for interpreting the ancient references to the resurrection of Jesus metaphorically. Interpreting these mythological descriptions in a realistic, historical and literal sense renders them anachronistic in our time. Resurrection, viewed metaphorically, can, however, still convey rich and meaningful perspectives. It can still be a core element of one’s existential belief.

This is a response to an article written by South African New Testament scholar, Peter Nagel. The article draws on the thoughts of another South African New Testament scholar Andries van Aarde and of German theologian Bernhard Lohse, on the history of the doctrine of the Trinity. Concluding observations include inquiring as to how the church will effectively address this type of study in its deliberations and decisions.

This article stems from the author’s dialogue with New Testament scholar Andries van Aarde about the divinity of Jesus, during which the topic of Jesus’ ascension also arose. The author aims to focus on Van Aarde’s thinking about the ascension of Jesus. The article does not intend to provide a reflection on the exegetical and hermeneutical analysis of the biblical texts alluding to the ascension of Jesus Christ. Instead, it argues that these texts existentially emphasise a believer’s new life, theologically expressed as ‘personal ascension’, implying participation with God. In the New Testament, language expressing Jesus’ ascension was borrowed particularly from royal psalms in the Old Testament. The concept of ‘ascent to heaven’ to access the divine presence is central not only to Jewish Christian apocalyptic symbolism but it also became part of the church’s liturgy. Van Aarde contends that the modern church should preserve the reference to Jesus’ ascension in ecclesial confessional language, despite no longer affirming a three-tiered universe or adhering to the mythical language of ‘descended into hell’ and ‘ascended to heaven’.Intradisciplinary and/or interdisciplinary implications: This article makes the case that Jesus Christ’s ascension serves as a liturgical celebration of victory over trauma. It demonstrates the need for a metaphorical interpretation of the ancient references to ascension. These mythological descriptions become anachronistic in our time if they are interpreted in a realistic, historical and literal sense. However, rich and meaningful victory poetry can still be communicated if the ‘ascension’ is interpreted metaphorically.

The number of people on Earth and human activities are currently taking on frightening proportions with far-reaching consequences for our planet, its biodiversity and ultimately the human race itself. Ten thousand years ago, humans represented 1% of the total biomass of all land vertebrates. The rest was made up by wild animals. Currently, humans, livestock and pets make up 99% of terrestrial vertebrate biomass, while wild animals represent only 1%. It took millennia for the human population to reach the 1 billion mark and that only by 1890. By 1960, however, the world population had grown to 3 billion. Today there are 8 billion people living on our planet. According to Population Matters, the world population will be approximately 10,4 billion by the end of this century, despite the gradual decline in the growth rate in some countries. There is only a 23% chance that the total population growth rate will tail off before 2100. The population of the 47 least developed countries is likely to triple between 2017 and 2100 to around 3 billion. There are currently 62 million people in South Africa. About 67,9% of our population (in 2021) live in urban areas. The South African population grew by 0,87% in 2023. The fertility rate is 2,30 (2023). It is estimated that by 2050 75,5 million people will be living in South Africa, with 8 out of every 10 people living in urban areas, which would significantly increase the pressure on infrastructure. The Global Footprint Network states that humans currently use the resources of 1,75 Earths. If the situation does not improve, by 2050 we would need the equivalent of three Earths to survive. More than 4 billion people will have little or no water by 2050, and South Africa even now has been classified as a "water-stressed" country. Medical science is continually contributing to more babies surviving their entry into the world and to our living increasingly longer. Life expectancy has risen from 46 years in 1950 to 73,2 years in 2023. By 2050 it will be 77 years. What can be done? Empowerment of women is important. Population growth can be curbed to a reasonable extent by giving more girls access to education. This certainly does not mean that girls or women alone should be held responsible for the current population growth, but much more will have to be done about sex education, women's rights will have to be actively promoted and there will have to be better provision and use of contraceptives. Obviously, these issues should be approached and handled with due caution. In this regard, countries such as Thailand and South Korea have, in the recent past, proved that good education may result in lower birth rates. In Africa, women with no education have an average of 5,4 children; women who completed high school an average of 2,7 children and women with tertiary education an average of 2.2. In Nigeria, every year of school attendance by girls cuts the birth rate by a tenth. In addition, intensified efforts to reform economies and societies should be considered. For the sake of the survival of the human species and the sustainability of the Earth, ecological and economic justice and the empowerment of women have to be encouraged. The Millennium Project - a global participatory think tank that was founded in 1996 under the auspices of the American Council for the United Nations University, but which became independent in 2009 and has since grown into a global network of institutions and individuals - aims to improve humankind's prospects for a better future. It recommends, among other things, the following: center dot Support a policy aimed at improving the survival of children, responsible family planning and educational opportunities for (especially) girls. center dot Improve methods that will ensure skills and employment opportunities for young people, as well as care and services for the elderly. center dot Implement the UN's urban agenda. center dot Create enough smart cities where citizens with urban intelligence can help in eco-smart ways with the necessary improvements in the city. center dot Increase training in resilience, and improve disaster prediction and management. center dot Provide guidance for people about urban ecology. center dot Intensify research and development in saltwater agriculture (halophytes or salt plants) on coastlines to produce food for humans and animals, biofuel and pulp for the paper industry, and to absorb carbon dioxide (CO2). This will ease the pressure on freshwater agriculture. center dot Improve agricultural and irrigation management. center dot Invest in precision agriculture and aquaculture. center dot Reduce food losses from the "farm to the mouth" (one third or 1,3 billion tons of agricultural production is wasted in this way every year). center dot Establish seaweed to restore wild fish populations along coastlines. The World Bank estimates that 90% of marine life is completely depleted. center dot Expand the production of insects for animal feed and human diets (insects have a low environmental impact, and 2 billion people already supplement their diet with insects today). center dot Encourage vegetarianism. Although there are more ways to address these important global challenges, responsible family planning remains one of the most important. This is an extremely sensitive issue for many people (especially in Africa), but if it is not promoted in a humane, informed and responsible way, the sustainability of life on our planet will increasingly come under tremendous pressure in various respects.

This is a response to an article written by South African New Testament scholar, Peter Nagel. The article draws on the thoughts of another South African New Testament scholar Andries van Aarde and of German theologian Bernhard Lohse, on the history of the doctrine of the Trinity. Concluding observations include inquiring as to how the church will effectively address this type of study in its deliberations and decisions.

Creativity and novelty have been central to the foresight enterprise and the importance, of creativity, imagination, and novelty are a constant refrain in the futures and foresight literature. There is an emerging literature about the shadow or dark side of creativity. It might be wise to question our assumptions about the benefits of creativity. This article poses the question “what if creativity is a threat to human survival?” seen particularly through the lens of postnormal times analysis and theory. Issues addressed include:the accelerating nature of change itself, particularly driven by globalization and technology innovation, and the disruptive aspects of creativity, negative, and amoral creativity. The bridge between postnormal times analysis of creativity and foresight is the application of the Three Tomorrows scenario-building approach to explore the dark side creativity. Recommendations are made and questions posed to inform foresight work about creativity.

Porcine reproductive and respiratory syndrome virus (PRRSV) remains widely distributed across the U.S. swine industry. Between-farm movements of animals and transportation vehicles, along with local transmission are the primary routes by which PRRSV is spread. Given the farm-to-farm proximity in high pig production areas, local transmission is an important pathway in the spread of PRRSV; however, there is limited understanding of the role local transmission plays in the dissemination of PRRSV, specifically, the distance at which there is increased risk for transmission from infected to susceptible farms. We used a spatial and spatiotemporal kernel density approach to estimate PRRSV relative risk and utilized a Bayesian spatiotemporal hierarchical model to assess the effects of environmental variables, between-farm movement data and on-farm biosecurity features on PRRSV outbreaks. The maximum spatial distance calculated through the kernel density approach was 15.3 km in 2018, 17.6 km in 2019, and 18 km in 2020. Spatiotemporal analysis revealed greater variability throughout the study period, with significant differences between the different farm types. We found that downstream farms (i.e., finisher and nursery farms) were located in areas of significant-high relative risk of PRRSV. Factors associated with PRRSV outbreaks were farms with higher number of access points to barns, higher numbers of outgoing movements of pigs, and higher number of days where temperatures were between 4°C and 10°C. Results obtained from this study may be used to guide the reinforcement of biosecurity and surveillance strategies to farms and areas within the distance threshold of PRRSV positive farms.

This article reflects on Karl Marx’s moral thought, and his critical views of (human) rights, Christianity, Kant, and utilitarianism, and what he considers an alternative. The question of whether we should still take his moral approach seriously in today’s context is also briefly addressed towards the end. This is done partly through the lens of American philosopher Vanessa Wills from The George Washington University, United States of America (US). More specifically, Marx’s view of materialism, human nature, morality, and labour are discussed, after which human nature and certain needs are addressed. This is followed by his view of alienation under capitalism, his arguments for communism, and morality as an objective, universal, and historical phenomenon. Intradisciplinary and/or interdisciplinary implications: This article implies that we cannot afford to lose our grip (and consensus) on what morality is. By critical discussion and comparison of empirical scientific findings on the emergence and nature of morality across, among others, religious and philosophical traditions, we stand a chance to better understand morality and to cooperate more effectively in tackling and solving global challenges.

In the human context, the ubiquitous faculty of imagination is taken for granted. Whether we are singularly equipped with this ability or whether it is an evolved faculty also present in other life forms is a question that has been an issue ever since Darwin. A variety of research projects have indicated the presence of mental processes in non-human taxa and the faculty of imagination developed with increasing complexity over time, to its present status in humans. As an evolved faculty, encompassing a variety of non-humans, it serves as a useful tool to ascertain and understand the origins and unique quality of human mental processes, even to the extent of informing certain medical issues and problems in education. Several pointers exist that argue for human imagination as an evolved faculty that is shared within broad spectrum of taxa. Paleoanthropological research has provided insights as to the role of imagination in the early manifestations of religious behaviour in humans, the construction of effective stone tools by anatomically modern humans employing pyro technology, as well as their ability to mentally link ostensibly non-related natural phenomena like tidal fluctuations and the phases of the moon.Contribution: This review article explores imagination as an evolved faculty in an intersectional and interdisciplinary manner. This evolutionary reflection fits well with the purpose and inclusive nature of this special collection on the building blocks of our past, present and future.

The origins of agriculture lie in the distant past, approximately 12 000 years ago, when hunter-gatherers of the Palaeolithic embraced sedentism at the dawn of the Neolithic. The variety of life history transitions emanating from this unique phenomenon have had an enormous impact on the biodiversity of the planet, while subjecting humanity to a variety of life-changing physical and social challenges right up to the present. The ever-present consequences of the Agricultural Revolution continue to demand our attention, yet frustrate our efforts, on a seemingly perpetual basis, to effectively manage the outcomes. Here we review the origins and lasting after-effects of the Agricultural Revolution and its impact on the human condition, with reference to sedentism, nutrition, health issues, disease, gender discrimination as well as mythmaking and religion. Contribution: Our aim is to engage a wider audience with respect to the causes and consequences of the Agricultural Revolution. We discuss a broad spectrum of relevant phenomena implicated in this epochal event and consequently underline that the Agricultural Revolution precipitated not only major changes to the ecology of the planet, but also and most importantly to the social and cultural well-being of humanity.

OPSOMMING Hierdie artikel doen verslag oor 'n filosofiese gesprek oor die dood en die sin van die lewe. Dit fokus in Deel 1 op 'n gesprek wat die outeur van hierdie artikel met Anton van Niekerk gevoer het nadat laasgenoemde se boek Die dood en die sin van die lewe in 2017 verskyn het. Omdat Van Niekerk diep spore in die filosofie getrap het, nie net in Suid-Afrika nie, maar wêreldwyd, en omdat daardie boek waarskynlik die belangrikste is wat nog in Afrikaans oor die onderwerp verskyn het, word die tema van die dood en die sin van die lewe in hierdie artikel verder ontgin. Ná die aanvanklike uitgebreide gesprek met Van Niekerk oor sy boek, word daar in Deel 2 stilgestaan by Vincent Brümmer se godsdiensfilosofiese gedagtes oor Van Niekerk se boek. Brümmer, 'n befaamde godsdiensfilosoof, vroeër verbonde aan die Universiteit Utrecht, het sy aantekeninge kort voor sy dood aan Van Niekerk gestuur. Dit word breedvoerig aan die orde gestel, waarna Van Niekerk toeligtende repliek lewer. Trefwoorde: dood; sin van die lewe; liggaamlikheid; filosofiese gesprek; Anton van Niekerk; Vincent Brümmer; misterie; tragedie ABSTRACT This article gives an account of a philosophical discussion of death and the meaning of life. In Part 1 the focus is on a conversation between the author of this article and Anton van Niekerk after the publication of the latter's book Die dood en die sin van die lewe (Death and the meaning of life) in 2017. Because of Van Niekerk's huge influence in the discipline of philosophy, not only in South Africa but also internationally, and because this book is probably the most important one on the subject that has yet appeared in Afrikaans, this article further explores the theme of death and the meaning of life. In the conversation referred to above the following questions were put to Van Niekerk, who responded as comprehensively as time allowed: (i) What is life? Meaning: Before one can talk about death, should one try to define life? (ii) Is death the most decisive, or the most real, attribute of life? (iii) Isn t death a very morbid subject to research? How should we think about death with the current knowledge at our disposal (after all, we do not know everything)? (iv) Some people say: Religion is necessary to live meaningfully; others claim that death takes away the meaning of life. What is your view? (v) Is there an instinctive, evolving need to (want to) experience meaning in life? (vi) What was the inspiration for your writing this book? The question of the meaning of life is probably one of the most important questions in philosophy, but did other matters inspire you as well? (vii) How does one deal with death, especially once it has crossed the threshold of one s home? (viii) Every one of us probably fears and rebels against death. Why, and does it make any sense to fear death? (ix) How should we think about life after death? Where does this idea come from? How would people offaith know they were dealing with a Deity if there were life after death? Is eternal life really such an attractive option? (x) Will the day come when human beings will overcome death (not in the spiritual sense of the word)? (xi) What are your thoughts on assisted dying? (xii) Death remains a mystery, but how do you see it? (xii) As death remains a tragic event, is there anything worse than death that can happen to a human being? (xiv) When would one be able to say one's life has meaning? All these questions relate to the content of Van Niekerk's book. Part 2 of the article focuses on VincentBrümmer 's religio-philosophic thoughts on Van Niekerk's book. Shortly before his death, Brümmer sent Van Niekerk those thoughts, and in the correspondence he touched upon, among other things, our human limitations, our temporality and mortality, and the problems associated with the limitations of our human existence. He argued that many people try to deny the finitude of their earthly existence by assuming that death involves only the body and not the so-called "immortal soul". This view posed a problem for him, and he acknowledged that, in this respect and in the absence of any clarity on the matter, he was agnostic. Furthermore, not only a human being's earthly life ends at some point, but also the earth itself-and our solar system and all the others. He described the four phases one's life normally goes through from birth to death and joined Jean-Paul Sartre in distinguishing between the body one is and the body one has. For Brümmer the transition to the proverbial autumn of one's life (the last of the four phases) is radically different from the transition between the other phases. He emphasised the difficulty of the detachment process brought on by death and stressed that one does not think about (one 's) death enough because one often is too busy. He also struggled with Van Niekerk's argument that life is a tragedy in the face of death, but shared Van Niekerk's distinction between problems and mysteries, even though he found it difficult to understand Van Niekerk's explanation of mysteries. In the last section of Part 2 ofthe article, Van Niekerk, in his reply to Brümmer, appreciates Brümmer's grasping the fact that life was as essential a part of the book's content as death. Although the title of the book might give the impression that it is about death, it actually is about life, but then life outlined against the background of the ever-present death. He finds Brümmer 's analysis of the four phases of life both illuminative and problematic. Yet this four-phase model expresses something of what Van Niekerk means by a meaningful life. Upon rereading Brümmer 's correspondence, it struck Van Niekerk again that the theme of corporeality is very important for any reflection on the meaning of life and death, and that one of the mysteries of human existence lies in the fact that one can say of oneself that one is a body and one has a body. He points out how important detachment (highlighted by Brümmer), brought about by one's approaching death, in the last phase of life is. Van Niekerk concludes his reply by maintaining his claim that life ending in death is indeed a tragedy - a claim not supported by Brümmer - but a tragedy that has the potential to mediate meaning. Keywords: death; meaning of life; corporeality; philosophical discussion; Anton van Niekerk; Vincent Brümmer; mystery; tragedy

The right of access to sufficient water is enshrined in the Bill of Rights of the Constitution of the Republic of South Africa, 1996; that this implies a right to basic sanitation as well is borne out by section 3(1) of the Water Services Act 108 of 1997, which provides that "[e]veryone has a right of access to basic water supply and basic sanitation ". In this regard there are many challenges, not only in South Africa, but throughout Africa. This article focuses on the situation in South Africa only, and in particular on how it applies in South African schools. According to the South African Human Rights Commission, it is the duty of all spheres of government to ensure that water and sanitation services are provided in an effi cient, fair and sustainable manner. This raises the question of which theoretical approach to this duty one should take. In answering this question, the article looks at an ethics of responsibility that is not restricted to purely theoretical insights but seeks to bring about real change in everyday life. The focus is on the Human Rights Commission's report,1 (2021a) in particular, which deals with the matter of sanitation and water resources in South African schools - in all nine provinces of the country. Although the government has taken signifi cant steps since 1994 to provide a relevant, effective, inclusive and sustainable teaching and learning environment, there are still serious shortcomings, especially with regard to the sanitation infrastructure and water supply in schools. Detailed information on this situation provided by the different provincial education departments and included in the report of the Human Rights Commission, is discussed. According to this report, there are still 366 schools with no water supply, and a further 3 297 schools that still use pit toilets. 37 858 teachers and 1 039 117 learners are affected by this situation. These statistics reveal a dire situation that should be addressed most urgently so that the dignity of and respect for the teachers and learners involved can be restored, and the United Nations' sustainable development goals 4 and 6 for education, water and sanitation can be achieved. It should be central to the policy of the Department of Basic Education and should be one of its key priorities. Achieving the above-mentioned requires not only political will but also ethical leadership. In the light of this, an ethics of responsibility is considered in order to see how it can contribute to and provide motivation for meeting the above-mentioned sanitation and water challenges in the country's schools. More specifi cally, the Stellenbosch philosopher Anton van Niekerk's ethics of responsibility is discussed. The aim is to determine whether this theoretical framework can be effective in helping the responsible persons - in this case the government and all the departments concerned - to resolve the problems referred to above. Particular attention is paid to three key ideas in Van Niekerk's approach to an ethics of responsibility, namely fallibility, an ethics for the future (or what Hans Jonas refers to as an "ethics of futurity "), and phronesis or practical wisdom - the last-mentioned as found in Aristotle's reasoning. Van Niekerk's approach is then integrated with the South African theologian Etienne de Villiers' approach to an ethics of responsibility, and how it can be applied in order to address the problems of sanitation and water supply in South African schools. De Villiers focuses on, among other things, the actions, strategies and policies that seek to promote and strengthen an ethical life as effectively as possible. He emphasises that such an ethic should be "contextually appropriate ", promote "peaceful coexistence and cooperation ", and be democratic. Finally, some important characteristics of an ethics of responsibility are addressed, namely that it should optimally facilitate human fl ourishing; should be contemporary and have normative value; should be able to make social-scientifi c analyses of relevant societal contexts; should recognise the so-called "thick " and "thin " or maximal and minimal moralities in our contemporary society; and, fi nally, that no ethical conviction can claim that it is universally valid for all people. It should furthermore focus on not only the responsible handling of a set of values but also ethical decision-making. Sometimes certain situations require us to act in an activist and prophetic way, and when a certain matter is neglected - in this case the sanitation infrastructure and water supply in schools - society should demonstrate resistance and outrage.

HTS Teologiese Studies/Theological Studies is an acclaimed journal with broad coverage that promotes multidisciplinary, religious, and biblical aspects of studies in the international theological arena. The journal’s publication criteria are based on high ethical standards and the rigor of the methodology and conclusions reported.

This article broadly discusses the building blocks of sexuality by referring to differences in brain development in the womb, specific genetic factors influencing sex-reversal phenotypes and how they give rise to different sexes and sexual orientations. Gender identity and expression are reviewed, and a practical road map is presented within which religious denominations can responsibly engage with human sexuality, especially same-sex lifestyles, within their spheres of influence. Our concerns, discussions and suggestions about this all-important facet of humanity are based on the intellectual richness and research of numerous scientists over an extended period of time in order to point out the most important building blocks of sexuality. Following a qualitative methodological approach, the article starts with the brain differences between men and women as determined in the womb. It is followed by a discussion of the ‘five sexes’ proposed by Anne Fausto-Sterling, the spectrum of human sexual characteristics and the birth of sexual orientations. The article then looks at bisexuality, gender identity and expression, and before our concluding remarks, at biology and how religion should deal with sexuality, more specifically homosexuality. However, we do not pay attention to animal sexual behaviour, paedophilia, bestiality, gender differences in behaviour and public response to research findings on sexual differentiations in the brain. Contribution: This article is part of a special collection that reflects on the evolutionary building blocks of our past, present and future. It is not only based on historical thought but also contemporary research. It fits well with the intersectional and interdisciplinary nature of this collection and journal.

In the century and a half of politically motivated opposition to Darwinism, no issue has energized the evolution-phobic as much as violence.