Power and beliefs in South Africa: Economic potency structures in South Africa and their interaction with patterns of conviction in the light of Christian ethic

ISBN: 0 86981 537 7 

Publication Date: 31 December 1988

South African society is characterised by a marked centre-periphery structure of economic power distribution. It is, at the same time, a prime example of a society divided by a plurality of religious, cultural and economic convictions. It is, furthermore, the target of intense moral challenges. As such it is an ideal 'laboratory' for social-ethical research concerning the impact of structures on convictions and vice versa. This study is the attempt to develop a systems-analytical paradigm for the investigation of (a) economic power structures, (b) patterns of conviction, (c) the relation between the two and (d) a theological-ethical critique.

Part I is devoted to economic power structures. The proposed model includes the relation of potency to geographical space (chapter 2), population (chapter 3), and need (chapter 4). A model of causation and a few relevant causal systems close this part (chapter 5). Part II is devoted to convictions and their relation to societal power structures. It begins with a basic model of such relations (chapter 6). Then follow a historical survey of the emergence of structure-related mental predispositions or attitudes (chapter 7), an inventory of convictions relevant to the South African situation (chapter 8) and an analysis of the interaction between structure-related interests and
convictions (chapter 9). Part III subjects the findings to a theological-ethical critique (chapter 10), and discusses the positive contribution a theological ethic could make to the solution of the problems concerned ( chapter 11).

Vital interests crystallise as the pivotal entity which mediates between structures and convictions. Being interpreted and prioritised needs they are derived from structural position, yet contain an element of meaning and normativeness. My main hypothesis is that vital interests manipulate convictions and thus obstruct structural change. This presents us with a challenge which reaches
beyond the realm of conventional theological ethics and it calls for a dynamic new approach.