Abstract in English, Afrikaans and Zulu / The aim of the study was to develop a critical posthumanist and democratic theory that may be applied in the teaching and learning of Life Sciences in South Africa in order to achieve an expanded form of democracy that would not discriminate between human and nonhuman. Though both critical posthumanist and democratic theories have been used in pedagogical studies separately, this study focused on the development of a merged and broader theory that has elements of both of the theories. The term nonhuman, as used here, does not specifically refer to non-person individuals only. Rather, it also refers to people who are regarded by the dominant humans as nonhumans – inferiors and subalterns. The latter group of people include the poor, women, children, people of colour and the disabled. Owing to this binarisation characteristic of the Life Sciences as a subject – which it adopts from the nature of science, its curriculum, and pedagogical approaches – the impression is given that as the master of the universe, the human has unlimited power over all other entities. These other nonhuman entities are then regarded as resources for the use of humans. Yet, it is this attitude which has caused humans to abuse nonhumans to the extent that the earth is facing the catastrophe of the Anthropocene. The adoption of a critical education approach characterised by the development of a critical posthumanist and democratic theory that may be applied in the teaching and learning of Life Sciences is essential in dealing with the issue of the Anthropocene that is threatening the earth currently. This study thus seeks to adopt a critical education approach through the introduction of democracy into the teaching and learning of Life Sciences, specifically so that humans would get to a position where they would consider nonhumans as entities with which they co-exist, and entities with equal agency within the environment. The recognition of the need for democracy would allow the humans to treat the nonhumans (such as the environment and ‘subalterns’) with respect, as their compatriots; and by doing that, the harrowing issues leading to the catastrophe of the Anthropocene could be either avoided or averted. / Die doel van die studie was om ’n kritiese posthumanistiese en demokratiese teorie te ontwikkel wat op die onderrig en leer van Lewenswetenskappe in Suid-Afrika toegepas kan word om ’n uitgebreide vorm van demokrasie daar te stel wat nie tussen menslik en niemenslik sal diskrimineer nie. Hoewel kritiese posthumanistiese sowel as demokratiese teorieë apart in pedagogiese studies gebruik word, het hierdie studie op die ontwikkeling van ’n saamgesmelte en breër teorie wat elemente van beide teorieë bevat, gefokus. Die term niemenslik soos wat dit hier gebruik word, verwys nie spesifiek net na niepersoon-individue nie. Dit verwys eerder ook na mense wat deur die dominante mense as niemense – minderes en ondergeskiktes – beskou word. Die laasgenoemde groep mense sluit die armes, vroue, kinders, mense van kleur en gestremde mense in. Vanweë hierdie binêre eienskap van die Lewenswetenskappe as ’n vak – wat dit as gevolg van die aard van wetenskap, sy kurrikulum en pedagogiese benaderings aanvaar het – word die indruk geskep dat die mens as heerser van die heelal onbeperkte mag oor al die ander entiteite het. Hierdie ander niemenslike entiteite word dan as hulpbronne vir gebruik deur mense gesien. Dit is egter hierdie houding wat veroorsaak het dat mense niemense misbruik, in so ’n mate dat die aarde die katastrofe van die Antroposeen in die gesig staar. Die aanneem van ’n kritiese onderrigbenadering wat gekenmerk word deur die ontwikkeling van ’n kritiese posthumanistiese en demokratiese teorie wat by die onderrig en leer van Lewenswetenskappe gebruik kan word, is noodsaaklik om die kwessie van die Antroposeen wat die aarde tans bedreig, te hanteer. Hierdie studie wil dus ’n kritiese onderrigbenadering volg deur middel van die bekendstelling van demokrasie by die onderrig en leer van Lewenswetenskappe, in die besonder sodat mense in ’n posisie sal wees waar hulle niemense as entiteite saam met wie hulle ’n bestaan moet voer, en entiteite met gelyke verteenwoordiging in die omgewing, sal beskou. Om die behoefte aan demokrasie te erken, sal die mense toelaat om die niemense (soos die omgewing en “ondergeskiktes”) as hulle landgenote met respek te behandel; en deur dit te doen, kan die pynlike kwessies wat tot die katastrofe van die Antroposeen sal lei, moontlik vermy of afgeweer word. / Inhloso yalolu cwaningo kwakungukusungula umbono obucayi owenziwa ngemuva kokuphila komuntu nentando yeningi engasetshenziswa ekufundisweni nasekufundeni kwesayensi yezempilo eNingizimu Afrika ukuze kuzuzwe uhlobo olwandisiwe lwentando yeningi olungeke lubandlulule phakathi kwabantu kanye nokungebona abantu. Yize zombili izinkolelo ezibucayi ezenziwa ngemuva kokuphila komuntu nezentando yeningi zisetshenzisiwe ezifundweni zokufundisa ngokwehlukana, lolu cwaningo lugxile ekuthuthukiseni kombono ohlanganisiwe futhi obanzi onezici zombili zale mibono. Igama elithi okungebona abantu njengoba lisetshenziswa lapha, alibhekiseli ngqo kubantu abangebona abantu kuphela. Esikhundleni salokho, libhekise nakubantu ababhekwa ngabantu abaphezulu njengabantu abangebona abantu – abaphansi nabasezingeni eliphansi. Iqembu lokugcina labantu lifaka phakathi abampofu, abesifazane, izingane, abantu bebala nabakhubazekile. Ngenxa yalesi sici sokuhlukaniswa kwesayensi yezempilo njengesifundo – emukela emvelweni yesayensi, ikharikhulamu yayo, kanye nezindlela zokufundisa - kunikezwa umbono wokuthi njengomphathi wendawo yonke, umuntu unamandla angenamkhawulo kuzo zonke ezinye izinhlangano. Lezi ezinye izinto ezingezona abantu zithathwa njengezinsiza ukusetshenziswa abantu. Kodwa-ke, yilesi simo sengqondo esidale ukuthi abantu bahlukumeze abantu abangebona abantu kuze kufike lapho umhlaba ubhekene nenhlekelele yokwakhiwa nokuthuthukiswa komhlaba. Ukwamukelwa kwendlela ebucayi yezemfundo ebonakala ngokuthuthukiswa kombono obucayi owenziwa ngemuva kokuphila komuntu kanye nentando yeningi engasetshenziswa ekufundisweni nasekufundeni kwesayenzi yezempilo kubalulekile ekubhekaneni nodaba lokwakhiwa nokuthuthukiswa komhlaba olusongela umhlaba njengamanje. Lolu cwaningo-ke lufuna ukwamukela indlela yezemfundo ebucayi ngokwethulwa kwentando yeningi ekufundisweni nasekufundeni kwesayensi yezempilo, ikakhulukazi ukuze abantu bafike esikhundeni lapho bezobheka khona abantu abangebona abantu njengezinhlangano abaphila nazo, nezinhlangano ezinokumela ngokulinganayo ngaphakathi kwemvelo. Ukwamukelwa kwesidingo sentando yeningi kuzovumela abantu ukuthi baphathe abantu abangebona abantu (njengemvelo kanye nabasezingeni eliphansi) ngenhlonipho, njengabantu bakubo; futhi ngokwenza lokho, izingqinamba ezihlasimulisayo eziholela enhlekeleleni yokwakhiwa nokuthuthukiswa komhlaba zingagwenywa noma zivinjelwe. / Educational Foundations / Ph. D. (Philosophy of Education)

Text in Afrikaans with abstracts in Afrikaans, English and isiZulu / In sy haas om in die globale ekonomie geïntegreer te word, na baie jare van polities-ekonomiese isolasie – en dus volle lidmaatskap van die internasionale gemeenskap te verkry – het die na-apartheid staat die ekonomiese raamwerk van die vryemarkstelsel aanvaar, gebaseer op die beginsels van neo-liberale kapitalisme as sy normatiewe basis om die “nalatenskap van apartheid” aan te spreek. Die aanvaarding van die ekonomiese model van neo-liberale kapitalisme is egter problematies in soverre dit betekenisvol misluk het om na-apartheid Suid-Afrika se mees fundamentele moreel-polities-ekonomiese uitdaging, naamlik armoede, aan te spreek en te oorkom. Hierdie tesis bied ʼn alternatiewe ekonomiese model aan, naamlik uitgebreide korporatisme. Terwyl die neo-liberale ekonomiese model individuele belange beklemtoon (gebaseer op die filosofiese beginsel van outonomie in die ekonomiese sfeer), beklemtoon die korporatistiese model, daarenteen, kollektiewe belange (gebaseer op die filosofiese beginsel van kollektiewe eienaarskap en verantwoordelikheid). Die voorspraak vir uitgebreide korporatisme poog om die volgende aansprake te bewys: 1. Die vryemarkstelsel moet behoue bly, maar een of ander vorm van strategiese ingryping is nodig sodat bepaalde sosio-politieke en ekonomiese doelwitte bereik kan word. 2. Die huidige vorm van korporatisme in Suid-Afrika is “drieledigisme” (ʼn swak vorm van korporatisme). ʼn Uitgebreide korporatistiese politieke ekonomie kan teweeg gebring word deur die instelling van korporasies, die instelling van ʼn ekonomiese wetgewende gesagsliggaam, arbeidshowe en gesentraliseerde salarisonderhandelinge. 3. Uitgebreide korporatisme kan Suid-Afrika se sosio-ekonomiese probleme aanspreek. Transformasie kan bevorder word deur ʼn paradigmaverskuiwing weg van die liberale kapitalisme, ʼn magsverskuiwing weg van die wit kapitalistiese enklave en ʼn verspreidingsverskuiwing ten gunste van die swart verarmde laerklasse. 4. Alle ekonomiese sektore en private industrieë en bedrywe moet onder die beheer van korporasies gebring word. Die staat en arbeid moet vennote by private industrieë en bedrywe word. Op dieselfde wyse moet kapitaal ʼn vennoot by staatsondernemings word. In konklusie, die aanvaarding van uitgebreide korporatisme in Suid-Afrika sal verseker dat die staat, kapitaal en arbeid saamwerk en dat ekonomiese geregtigheid en harmonie sal seëvier. / In its haste to be integrated into the global economy, following many years of political-economic isolation – and thus assume full membership in the international community – the post-apartheid state adopted the economic framework of the free market system, based on the principles of neoliberal capitalism as its normative foundation for addressing the “legacy of apartheid”. The adoption of the economic model of neoliberal capitalism has, however, proved to be problematic insofar as it has failed significantly to address and thus overcome post-apartheid South Africa‟s most fundamental moral-political-economic challenge, namely poverty. This thesis offers an alternative economic model, namely extended corporatism. While the neoliberal economic model emphasises individual interest (based on the philosophical principle of autonomy in the economic sphere), the corporatist model, in contrast, emphasises collective interest (based on the philosophical principle of collective ownership and responsibility). The advocacy of extended corporativism is based on the following key claims: 1. The free market system must be retained, but some form of strategic intervention is necessary so that certain socio-political and economic results can be achieved. 2. The current form of corporatism in South Africa is in fact tripartism (a weak form of corporatism). An extended corporatist political economy can by brought about by the implementation of corporations, the establishment of an economic legislative body, labour courts and centralised wage bargaining. 3. Extended corporatism can address South Africa‟s socio-economic problems. Transformation can be promoted by a paradigm shift away from liberal capitalism, a power shift away from the white capitalist enclave and a distribution shift in favour of the black impoverished lower classes. 4. All economic sectors as well as private industries and businesses must be brought under the control of corporations. The state and labour must become partners in private industries and businesses. In the same way capital must become a partner in state enterprises. In conclusion, the adoption of extended corporatism in South Africa will ensure that state, capital and labour work together and that economic justice and harmony will prevail. / Ekuxhamezeleni kombuso owasungulwa emva kokuphela kobandlululo kuleli, ngenjongo yokuthi udidiyelwe emnothweni womhlaba, kulandela iminyaka eminingi ukhishwe inyumbazana kwezepolitiki nakwezomnotho – futhi ukuze uthathe indawo yawo njengelungu eligcwele lomphakathi wamazwe ngamazwe – waqoka ukwamukela nokusebenzisa uhlaka lwezomnotho lohlelo-kuhwebelana olukhululekile, olwakhelwe phezu kwemigomo yenqubo-mnotho ekhululekile yogombelakwesakhe, njengesisekelo-nkambiso sayo sokubhekana “nokhondolo lobandlululo”. Kodwa-ke, ukwamukelwa nokusetshenziswa kwemodeli yezomnotho yenqubo-mnotho ekhululekile yogombelakwesakhe, sekubonise ukuba yinkinga impela njengoba sekuhluleke kwancama ukunqoba inselele enkulukazi eNingizimu Afrika selokhu kwaphela ubandlululo, yokuqinisekisa ukubhekelelwa komuntu wonke, ephathelene nezepolitiki kanye nezomnotho, okuyinselele yobubha. Lo mbhalo wetisisi uhlinzeka ngemodeli yezomnotho ehlukile engasetshenziswa, futhi leyo modeli wubukopeletsheni obeluliwe (extended corporatism). Njengoba inqubo-mnotho ekhululekile yogombelakwesakhe igcizelela izidingo nezimfuno zomuntu ngamunye, (ezisekelwe phezu komgomo wefilosofi yokuzimela kwezomnotho), imodeli yobukopeletsheni ngakolunye uhlangothi yona igcizelela izidingo nezimfuno zabantu ngokuhlanganyela (ezisekelwe phezu komgomo wefilosofi yobunikazi obuhlanganyelwe kanye nesibopho esihlanganyelwe). Ukwesekwa kanye nokukhuthazwa kobukopeletsheni obeluliwe kusekelwe phezu kwalezi zitatimende ezisemqoka: 1. Uhlelo-kuhwebelana olukhululekile kumele lugcinwe, kodwa-ke kuyadingeka ukungenelela okuthile okukhethekile ukuze kuzuzwe imiphumela ethile yezenhlalo-politiki kanye nezomnotho. 2. Uhlobo lobukopeletsheni olukhona njengamanje kuleli, eqinisweni, luwubukopeletsheni obungunxantathu (obubandakanya isivumelwano phakathi kwabaqashi, izinyunyana zabasebenzi kanye nohulumeni), i-tripartism (okuwuhlobo lobukopeletsheni oluntekenteke kakhulu). Umnotho wezepolitiki oncike kubukopeletsheni obeluliwe ungalethwa ngokuqaliswa kokopeletsheni, nangokusungulwa kwenhlangano eshaya imithetho ephathelene nezomnotho, nezinkantolo zabasebenzi kanye nokuxoxisana ngamaholo okwenziwa esigcawini esisodwa esibandakanya zonke izinhlaka ezithintekayo. 3. Ubukopeletsheni obeluliwe bungazixazulula izinkinga zenhlalo-mnotho ezibhekene neNingizimu Afrika. Uguquko lungagqugquzeleka ngokuthi kuphunywe kwinqubo ekhululekile yomnotho wogombelakwesakhe, futhi kuphunywe ngaphansi kwenqubo yomnotho wogombelakwesakhe abamhlophe, kuguqukelwe emnothweni obhekelela abantu abamnyama abasemazingeni aphansi ababhuqabhuqwa wububha nenhlupheko. 4. Yonke imikhakha yomnotho kanjalo nezimboni namabhizinisi azimele kumele kufakwe ngaphansi kolawulo lokopeletsheni. Umbuso kanye nabasebenzi kumele babambisane nezimboni namabhizinisi. Ngendlela efanayo, ogombelakwesakhe nabo kumele babambisane namabhizinisi ombuso. Uma sengiphetha, ukwamukelwa nokusetshenziswa kobukopeletsheni obeluliwe eNingizimu Afrika kuyoqinisekisa ukuthi umbuso, ogombelakwesakhe kanye nabasebenzi basebenza ngokubambisana futhi kanjalo lokho kuyoletha ubulungiswa bezomnotho kanye nokuzwana. / Philosophy, Practical and Systematic Theology / D. Litt. et Phil. (Philosophy)