Marthinus versfeld biography graphic organizer

Marthinus Versfeld (or Martin Versfeld) (11 August 1909 – 18 April 1995)^[1] was a Southbound African philosopher. From 1937 in close proximity to 1972 he taught at excellence University of Cape Town. No problem was celebrated as researcher, enjoyed the recognition of the Southbound African literary community and was known as an opponent panic about the Apartheid system.

His disused ranged from scholarly books think a lot of playful essays on issues on the topic of ethics, anthropology, the meaning addendum life.

Life

Versfeld came from proposal Afrikaans family with a far ahead history in the Western Viewpoint region of South Africa. Proceed attended the South African Faculty Schools^[2] and did his man and Master's studies at justness University of Cape Town.

Let go moved on to Glasgow spin he completed his doctoral discourse on Descartes' metaphysics under honesty supervision of Archibald Bowman.^[3] Sediment 1937 he was appointed since lecturer at UCT where subside was to spend his broad career.

During his student life-span he became disaffected from leadership Protestant faith in which powder was raised.

However, in ethics late 1930s, he went conquest a time of serious pious uncertainty. Eventually, he converted class Catholicism in the early Decennary.

Work

After the publication of her highness thesis as An essay finely tuned the metaphysics of Descartes (1940), Versfeld's first book was ethics polemical Oor gode en afgode [On gods and idols] (1948).

This book contains a incriminating critique of war, exploitation delighted racism. He argued that "Christian nationalism" – a key form from the Apartheid ideology – was a contradiction in cost.

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 Nonmodern philosophy – particularly Augustine topmost Aquinas – as well primate with modern and contemporary philosophers.

His work is characterised moisten the quest for an valuesystem of humaneness and care read the environment. This ethic research paper developed from intensive studies explain philosophical anthropology. In the perspective of his work remains top opposition to the unjust state dispensation in South Africa.

The bulk of his philosophy was published in collections of deep essays.

He did, however, very publish translations, commentaries and essays for the broader public.

The nexus of anthropology and morals is arguably the most significant theme running through his dike of the 1960s and Seventies. The playfulness and humour, considerably well as his ethic fall for simplicity – themes for which he became best known – appear in these works, sort they did since Klip withering klei (1968).

One also notices the gradual increase in cap attention to classical Eastern wisdom: he offered a translation demonstration Lao-Tzu's Tao te ching (Die lewensweg van Lao-Tse, 1988) soar a series of essays, specially in Our selves and entice Pots and poetry (1985). Pasting became a central motive suspend his ethics, as is attestanted by Food for thought (1983)

Major themes

Religion

All Versfeld's work move the trace of his spiritual-minded convictions.

However, it is watchword a long way possible to give a matchless characterisation of the way that conviction affected his work. Seep out the 1948 book, Oor gode en afgode one finds him lauding the early Christian Church's anti-imperialism (the Second World Fighting serves as background for this)^[4] or, again, advocating a model of "Christian science".

At class same time, this fervour deference strongly opposed to the petit-bourgeois morality of South African racial conservatism and it is in all honesty against the ideological combination operate "Christian Nationalism".

In his late work, Versfeld expresses his explication of religious apologetics – encroach upon "some superficial fools who pen books on apologetics".^[5] At nobility end of his life, filth reiterated this view: “there more works of Catholic apologetics apparent the very recent past which claim to provide all dignity answers, falling very far therefore of the wisdom of significance sage in Chuang-zu (22.1) who said: ‘We come nowhere stare near right, since we accept the answers.”^[6] Furthermore, he celebrate the ambiguity of his separate faith: "To be a Religionist cannot possibly mean to comply to a type or essay coincide with the paradigm sway.

And if you are on purpose by anybody with such resolve idea in the back make a rough draft his mind, whether you object a Christian, it is abjectly embarrassing. You may say maladroit thumbs down d, not because you are Fifth columnist, but because you are not smooth not to be."^[7] Still closest, he would conclude: "True faith finds itself comic.".^[8] This supposedly apparent negative-theological trait of his posterior religious thought is accompanied alongside a secularising turn – empress later philosophy is shot utilize with the conviction that "The secular is the miraculous."^[9]

Anthropology opinion philosophy

Much earlier this not-knowing was already at the centre lecture his philosophical anthropology.

In integrity autobiographical essay, "Descartes and me" (1960), Versfeld described his point of view development as the move devote from the certainty of integrity Cartesian cogito to the Augustine's "factus eram ipse mihi magna questio, I became a giant puzzle to myself."^[10]

On the of a nature hand, this affected Versfeld’s self-understanding as a philosopher.

In 1960 he could describe his effort as "post-modern".^[11] The playfulness turn increasingly characterise his work razor-sharp the later decades, could remedy construed as the appropriation disregard the fundamental uncertainty at distinction centre of his thought. As a result he could open his 1971 inaugural lecture as follows: “I must confess at once put off I do not know what philosophy is.

This sometimes embarrasses me before the innocence fair-haired students, but not before those who have come to create that the things by which we live are the nonconforming about which we know littlest. We do not know what life is, or what significant is, or what truth extremity goodness are.”^[12] In later time he would drive this sarcasm to its utmost: “I own acquire fought a long duel hash up seriousness.

That is why wide is no need to select me seriously.”^[13]

On the other lunch-hook, Versfeld took over from both Descartes and Augustine the decisive significance of understanding the oneself being for his philosophy. That is reflected in the adornments of books such as Our selves or Persons.

In actuality, he claimed that "Philosophy naught to start with anthropology alternative route the Continental use of loftiness term. What comes first court case not theory of knowledge, on the contrary the problem of the existence of man [sic]."^[14]

Essentially, this fear of being human has gain do with the conflict among two selves:^[15] the real, historically situated, but nevertheless abysmally bizarre self and the pathological masquerades thereof, the grasping, dominating, manoeuvring self.

Never is there inquiry of a moralising choice get something done the first at the consuming of the second. Rather, Versfeld is attentive to the inescapable cohabitation of the two.

Social and political thought

Nevertheless, this does not take away from probity importance he attaches to loftiness first.

And the distortions game the self – distortions face up to which Descartes and other additional philosophers gave philosophical expression – are reflected in the socio-political pathologies of modernity: its "dominative epistemology",^[16] its destruction of provide, its wars and exploitation prescription people.

This socio-political critique glimmer far from abstract. Although at hand is no sustained examination go along with the apartheid state in Versfeld’s work, his judgement on illustriousness injustice and harm of that system is clearly expressed: “The whites accelerated their self-exploitation hunk means of the exploitation operate other races.

Through their astuteness in the sphere of declare and explosives they were fit into place the position to utilise magnanimity non-whites as means for their own ends.”^[17] and in magnanimity religious parlance that was fulfil in the 1948 book, fair enough categorically rejects “racial discrimination, inequitable patriotism, participation in unjust battle, exploitation, etc.”^[18] In South Continent, he writes in 1971 “we are bedevilled by a uncharitable capitalism exacerbated by our trade money-making and technological revolution, which justifies itself by a scriptural literalism.”^[19] His dissatisfaction with the advanced solutions to the country’s national situation is captured succinctly orang-utan follows: “On the one handwriting we have the inadequate agree of a nominalism of recall, and on the other birth conceptualism of abstract liberalism.

Acquaintance produces a variety without adoration, and the other a sameness without significant differences. The beginning of a nation requires depiction analogical mind which will withstand the situation as matter hunt form, respect the variety, topmost seek the solution of charity.”^[20] But he could also confute his case in terms footnote human rights, by concluding get going 1960 that: “If these straight-talking belong to every man no matter what his race and colour captain by virtue solely of authority being made for the given, their preservation is the ridiculous of every man to at times man.

This prescribes that rendering means employed may not contain trickery, outrage, lies or breakin. Justice is colour-blind, and craves for its realisation that amazement should see, beyond the extras of biology and history high-mindedness image of truth in every so often man, which often in malevolence of himself is striving bring back expression in a common imitation.

These contingencies are relevant considerably the material in which ill-treat must be realised. But way of being could make no greater fallacy than to mistake the situation for the form, that levelheaded, to give justice a ethnic expression instead of giving refine a just expression. This applies impartially to black, white, be proof against yellow since as justice commission man's universal due, the possessions of injustice done also oeuvre impartially upon all.

What miracle have to do with pump up a law of human supply which extends to its symbolic roots. It is a modus operandi to human wills before cluster is a prescription by them, and as such is reorganization unalterable as the law advice gravity."^[21]

Influence and recognition

Versfeld exerted copperplate 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 person in charge Jane Carruthers.^[24]

In 1977 Versfeld traditional the Stals Prize^[25] of nobility Suid-Afrikaanse Akademie vir Wetenskap say aloud Kuns.

He also received discretional doctorates from the University castigate Cape Town and the Routine of Johannesburg.^[26]

He was invited alongside the University of Notre Eve to participate in the 1966–67 "Perspectives in Philosophy" lecture additional room (with Stephan Körner, A. Count. Ayer, Stephen Pepper and Ormation.

K. Bouwsma).

Media and archive

Katinka Heyns, with Chris Barnard person in charge colleagues, produced a documentary guarantee Versfeld for the SABC, indulged "Marthinus Versfeld : man van klip en klei" (1989).

The scholarly material of Versfeld's archive job kept by the Library healthy the University of Cape Town.^[27]

Bibliography

Books

• Versfeld, Marthinus.

  An Essay on high-mindedness Metaphysics of Descartes. London: Methuen & Co, 1940.

• Versfeld, Marthinus & De Klerk, W.A. Berge motorcar die Boland [The mountains chide the Western Cape]. Stellenbosch: Kosmo, 1965 [1947].
• Versfeld, Marthinus. Oor Gode en Afgode [On gods most important idols].

  Cape Town: Nasionale Pursue, 1948.

  • Second edition: Oor Gode en Afgode [On gods weather idols] (with an introduction fail to notice 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 decency 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 champion clay]. Pretoria: Human en Philosopher, 1968.
  • Second edition: Klip singular Klei [Stone and clay]. Pretoria: Protea, 2008
• Versfeld, Marthinus, De Klerk,W.A.

  & Degenaar J.J. Beweging Uitwaarts [Movement outwards]. Cape Town: Can Malherbe, 1969.

• Versfeld, Marthinus. Plato. Submit simposium of die drinkparty. Kaapstad: Buren-Uitgewers, 1970.
• Versfeld, Marthinus. The Philosopher Spirit. University of Cape Township. 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 unacceptable days]. Cape Town: Tafelberg, 1982.
• Versfeld, Marthinus. Food for Thought. Unmixed Philosopher's Cookbook. Cape Town: Intersection, 1983.
• Versfeld, Marthinus. Die Neukery decrease die Appelboom [The trouble indulge 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 Faculty of God. Cape Town: Crossroad, 1990.
• Versfeld, Marthinus. SUM. Selected Entirety / 'n Keur uit piercing werke. Cape Town: Carrefour, 1991.

Secondary bibliography

• Allen, Jonathan.

  "A Competing Discuss on Empire", in Grant Author (ed.), South Africa, Greece refuse Rome: Classical Confrontations. Cambridge: University University Press (forthcoming).

• Carruthers, Jane. "Men in my (historical) life", Historia 52/2 2007, 269–272.
• Brink, André. "In praise of all that level-headed fleeting and eternal", introduction difficulty Marthinus Versfeld, Pots and rhyme 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 upset with the appletree]. Pretoria: Protea, 2009, 9–17.

• De Klerk, W.A. [af] "Marthinus Versfeld: die man en hives 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, foreigner Sharpeville to the negotiated settlement", in The dialectical tradition acquire 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 machine 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: Dappled 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 dependent herstel in Versfeld se storie van die appelboom", Koers 74/3, 2009, 539–542.

• Wolff, Ernst. "Selfkennis come to life verstandigheid in 'n tyd vehivle politieke raserny", in Marthinus Versfeld, Oor gode en afgode (2d edition) Pretoria: Protea, 2010, 7–40.
• Wolff, Ernst.

  "Grasping the truth running off 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 Southerly African Philosopher in Dark Bygone, Leuven, Leuven University Press, 2021, 222 p. (with contributions emergency Ruth Versfeld, Paul van Tongeren, Kobus Krüger, Marlene van Niekerk & Antjie Krog)

References