The notion of identity has always been central to the human person's understanding of self. The question "who am I?" is fundamental to human being. Answers to this question have come from a wide range of academic disciplines. Philosophers, theologians, scientists, sociologists and anthropologists have all sought to offer some insight. The question of individual identity has traditionally been answered from two broad perspectives. The objectivist approach has sought to answer the question through empirical observation - you are a mammal, you are a homo-sapien, you are male, you are African etc. The subjectivist approach has sought to answer the question through phenomenological exploration - I understand myself to be sentient, I remember my past, I feel love etc. A recent development in the field of computer science has however shown a shortcoming in both of these approaches. Ray Kurzweil, a theorist in strong artificial intelligence, suggests the possibility of an interesting identity crisis. He suggests that if a machine could be programmed and built to accurately and effectively emulate a person's conscious experience of being `self' it could lead to a crisis of identity. In an instance where the machine and the person it is emulating cannot be either objectively distinguished (i.e., both display the same characteristics of the person in question), or subjectively distinguish themselves (i.e., both believe themselves to be the `person in question' since both have an experience of being that person. This experience could be based on memory, emotion, understanding and other subjective realities) how is the true identity of the individual validated? What approach can be employed in order to distinguish which of the two truly is the `person in question' and which is the `emulation of that person'? This research investigates this problem and presents a suggested solution to it. The research begins with an investigation of the claims of strong artificial intelligence and discusses Ray Kurzweil's hypothetical identity crisis. It also discusses various approaches to consciousness and identity, showing both their value and shortfall within the scope of this identity conundrum. In laying the groundwork for the solution offered in this thesis, the integrative theory of Ken Wilber is presented as a model that draws on the strengths of the objectivist and subjectivist approaches to consciousness, yet also emphasises the need for an approach which is not only based on individual data (i.e., the objectivist - you are, or subjectivist - I am). Rather, it requires an intersubjective knowing of self in relation to others. The outcome of this research project is an African Theological approach to self-validating consciousness in strong artificial intelligence. This takes the form of an African Theology of relational ontology. The contribution falls within the ambit of Christian anthropology and Trinitarian theology - stressing the Christian belief that true identity is both shaped by, and discovered in, relationship with others. The clearest expression of this reality is to be found in the African saying Umuntu ngumuntu ngabantu (A person is a person through other persons). / Systematic Theology / D. Th.

Summaries in German and English / Text in German / Die vorliegende, in der Praktischen Theologie respektive Religionspädagogik verfasste Arbeit fragt nach einem geeigneten Rahmen, in dem religiöse Lernprozesse für Heranwachsende entstehen können, mit dem primären Ziel der Identitätsstiftung durch den christlichen Glauben. In dieser Untersuchung ist der Gedanke leitend, dass wahres Menschsein nur als Existenz im Gegenüber und in Beziehung zu Gott verstanden werden kann. Es wird argumentiert, dass Lernen nicht nur einen kognitiven Prozess darstellt, aber dass "Lernen in Beziehung" einen Beitrag zur Daseinsdeutung und Identitätsbildung leistet. Maßgebend ist dabei der Gedanke, dass nicht der Mensch den Glauben bewirkt, sondern Gott. Hinsichtlich meiner interdisziplinären Forschungen wurde deutlich, Essen in Gemeinschaft fördert aufgrund seiner impliziten Werte die Gesprächskultur des Glaubens und daher die Kommunikation des Evangeliums; wo Heranwachsende sich vor Gott und in Gemeinschaft mit Gott neu verstehen können; ganz wesentlich ist das Verständnis des „Sein-in-Gemeinschaft“ und das Vertrauen, Gott sichert seine Gegenwart und Gemeinschaft auf dem Weg des Lebens zu. / In this study processes of learning for teenagers are explored with a view to the formation of faith identity. The study is done within Practical Theology and Religious Education, but perspectives from other disciplines are also investigated. The underlying premise of the study is that humans cannot forge faith – faith comes through existence before God and a relationship with God. It is argued that learning does not come through cognitive processes only, but that "learning in relationships" contributes to understanding one's existence and the formation of the own identity. From an interdisciplinary perspective it is shown that communal meals foster relationships and promote a culture of discussion, therefore opening up the possibility of discussing the faith and of communicating the Gospel in an atmosphere of community; where young people could come to a new understanding of themselves before God and in relationship with God and others; where their faith identity could be formed. / Philosophy, Practical and Systematic Theology