samedi 20 janvier 2018

Herman Dooyeweerd: Het Groote Keerpunt

Foto le Tanakawho (Flickr)
Het Groote Keerpunt
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The Great Turning Point
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A' Phuing-Thionndaidh Mhòr
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     ...beteekende het groote keerpunt in mijn denken de ontdekking van den religieuzen wortel van het denken zelve, waardoor mij een nieuw licht opging over de doorloopende mislukking van alle, aanvankelijk ook door mijzelf ondernomen, pogingen een innerlijke verbinding tot stand te brengentusschen het Christelijk geloof en een wijsbegeerte, die geworteld is in het geloof in de zelfgenoegzaamheid der menschelijke rede.

Ik ging verstaan, welke centrale beteekenis toekomt aan het hart dat door de Heilige Schrift telkens weer als de religieuze wortel van heel het menschelijk bestaan wordt in het licht gesteld.

Vanuit dit centrale Christelijk gezichtspunt bleek mij een omwenteling in het wijsgeerig denken noodzakelijk van zoo radicaal karakter, dat KANT's ‘Copernicusdaad’ daartegenover slechts als een periphere kan worden gequalificeerd. Want hier is niet minder in het geding dan een relativeering van heel den tijdelijken kosmos zoowel in zijn zgn. ‘natuur’-zijden als in zijn zgn. ‘geestelijke’ zijden tegenover den religieuzen wortel der schepping in Christus. Wat beteekent tegenover deze Schriftuurlijke grondgedachte een omwenteling in de beschouwing der werkelijkheid, welke de ‘natuur’-zijden der tijdelijke realiteit relativeert ten opzichte van een theoretische abstractie als KANT's ‘homo noumenon’ of zijn ‘transcendentaal denksubject’?...

Wanneer de tijdelijke werkelijkheid zelve zich niet neutraal kan verhouden ten aanzien van haar religieuzen wortel, wanneer m.a.w. de geheele gedachte aan een starre realiteit van een tijdelijken kosmos ‘an sich’ op een fundamenteele misvatting berust, hoe zal dan nog langer in ernst kunnen worden geloofd aan een religieuze neutraliteit van het theoretisch denken?

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The great turning point in my thought was the discovery of the religious root of thought itself. This discovery shed a new light on the continuing failure of all attempts, including my own, to bring an inner connection between Christian belief and a philosophy that is rooted in the belief of the self-sufficiency of human reason.

I came to understand the central significance that Holy Scripture repeatedly places on the “heart” as the religious root of all human existence.

From out of this central Christian viewpoint, it appeared to me that a revolution was necessary in philosophic thought, a revolution of so radical a character, that, compared with it, Kant’s “Copernican revolution” can only be qualified as a revolution in the periphery. For what is at stake here is no less than a relativizing of the whole temporal cosmos in what we refer to as both its “natural” sides as well as its “spiritual”
["normative" -FMF] sides, over against the religious root of creation in Christ. In comparison with this basic Scriptural idea, of what significance is a revolution in a view of reality that relativizes the “natural” sides of temporal reality with respect to a theoretical abstraction such as Kant’s “homo noumenon” or his “transcendental subject of thought?”....

Temporal reality cannot itself be regarded as neutral with respect to its religious root. In other words, the whole thought of a fixed temporal reality “an sich” [in itself and unrelated to our human subjectivity] rests on a fundamental misconception. If temporal reality is not neutral, how can we continue to seriously believe in the religious neutrality of theoretical thought?

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B'e puing-thionndaidh mhòr mo chuid smuaine nuair a thachair mi air freumh cràbhaidh na smuaine fhèin. Dheàrrs an lorg seo solas ùr air sìor fhàilligeadh oidhirpean uile, m'oidhirpean fhìn nan lùib, ceangal a-staigh fhaighinn eadar an creidimh Crìosdail agus feallsanachd freumhaichte ann an creidimh fèin-fhoghainteach reusan mhic-an-duine.

Thuig mi air a' cheann thall dè cho mòr 's a tha an cudrom a tha an Sgriobtar Naomh a' sìor leigeil air "a' chridhe" mar fhreumh cràbhaidh bitheachd air fad mhic-an-duine.

Fo bhuaidh na puinge-seallaidh bunasaich seo, bha mi den bheachd gu robh reabhalaid a dhìth air smuain fheallsanachail. Reabhalaid a bhiodh cho freumhail fhèin agus a dh'fhàgadh e, an coimeas ris, an "reabhalaid Chopernicuis" aig Kant mar reabhalaid air an iomall. Oir is e cnag na cùise an seo dàimhealachadh a' chosmais thìmeil air fad an dà chuid na thaobhan "nàdarra" agus "spioradail"
["normatach"], mar a chanas sinn riu, fa chomhair freumh cràbhach na cruitheachd ann an Crìosd. An taca ris an idèa bunasach Sgriobtarail seo, dè 's fiù reabhalaid ann an sealladh na fìor-bhith a dhàimhealachas taobhan "nàdarra" na fìor-bhith tìmeil fa chomhair cùis-beachd theòiriceil mar “homo noumenon” Khant, no fa chomhair "suibseig tar-cheumnachail na smuaine" aige?...

Chan fhaodar sealltainn air fìor-bhith thìmeil mar rud neodrach a thaobh a freumha chràbhaich. Ann am faclan eile, tha e buileach ceàrr a bhith smaointinn gu bheil a leithid de rud ann ri fìor-bhith stèite thìmeil “an sich”
[is e sin, innte fhèin agus gun chrochadh air suibseigeachd an duine]. Mur eil an fhìor-bhith thìmeil neodrach, ciamar as urrainn dhuinn cumail oirnn a' creidsinn dha-rìribh gu bheil an smuain teòiriceil neo-phàirteach a thaobh cràbhachd?

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(Herman Dooyeweerd: De Wijsbegeerte der Wetsidee I, v-vii, English translation by Dr. J. Glenn Friesen)

jeudi 18 janvier 2018

J. Glenn Friesen: A Response to Roy Clouser’s Aristotelian Interpretation of Dooyeweerd (2010)

A Response to Roy Clouser’s Aristotelian Interpretation of Dooyeweerd
by J. Glenn Friesen 
© 2010
This article has been published in Philosophia Reformata 75 (2010) 97-116.

Roy Clouser has recently compared the philosophy of Herman Dooyeweerd and Aristotle. He finds their ontology to be “strikingly similar” except that Dooyeweerd has a different “divinity belief” concerning the Origin or Archè of the cosmos (Clouser, 2009, 22 fn17, 23, 28, and 45). This common ontology involves the abstraction of properties and laws from concrete things and events. A property can be referred to using predicate logic, in the form “x is y.” For example, “x is heavy.” Or “x is red.” Abstraction isolates that property or predicate from the thing or event that “exhibits” the property (Clouser 2009, 36). Clouser describes his method:
Like young children learning colors, we first abstract tropes –individual properties. We then distinguish the commonality among many tropes to form a universal, and finally distinguish the even broader commonality exhibited by many universals and levels of them to arrive at an entire aspect (what Dooyeweerd called an aspect‘s “meaning kernel”) (Clouser 2009, 30 fn25). 
He gives an example of abstraction of properties: we notice particular properties of a thing, like its weight, velocity, or solidity, and we then notice that these properties have certain relations among themselves that we formulate as law-statements (Clouser 2009, 36). Clouser describes such a higher class of properties as a “kind of properties and laws.” And he believes that the idea of modal aspects in Dooyeweerd’s philosophy can be characterized the same way — as kinds of properties and laws. 

Clouser is wrong in the following ways:

(1) Aspects are not “kinds of properties and laws”; (2) Dooyeweerd rejected Clouser’s idea of abstraction; (3) Aspects are not universals; (4) We cannot form a concept of an aspect’s meaning kernel; (5) Clouser’s use of ‘properties’ is related to the substance idea (6) Clouser’s use of ‘property’ and ‘kind’ is logicistic; (7) Clouser blurs pre-theoretical and theoretical thought; (8) Clouser’s “divinity beliefs” are different from Dooyeweerd’s ontical conditions.

Get PDF (25 pages) of full article
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Also get PDF (6 pages) of J. Glenn Friesen's 
'Reply to Roy Clouser' (2011)
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J Glenn Friesen has many other articles
analyzing Dooyeweerd's thought accessible
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lundi 8 janvier 2018

A Filosofia de Dooyeweerd - 1/9 - Guilherme de Carvalho


Escola Charles Spurgeon | Ajoutée le 20 août 2016
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vendredi 5 janvier 2018

Andrew Basden: Integrating Information technology & Christian Faith (Korean audience, 2014)

Andrew Basden: Integrating Information Technology & Christian Faith
(using Dooyeweerd's Aspects)
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Lecture in English to Korean audience -
1.

학문과신앙 | Ajoutée le 10 juin 2014
주제: 정보 기술과 신앙의 통합
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2.

학문과신앙 | Ajoutée le 10 juin 2014
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3.
학문과신앙 | Ajoutée le 10 juin 2014
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Andrew Basden:
The Artificial Intelligence Question: 
A Dooyeweerdian Resolution
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