'Jerusalem & Athens’: Dooyeweerd to Van Til (4): "Supra-rational should by no means be confused with irrational."

In your train of thought the matter seems to be quite simple. The Word-revelation results from divine thought. It is mediated to man through ordinary language. Its content is thought-content expressed in words (wrongly identified with concepts). Consequently, listening to Scripture, obeying the voice of God speaking through Christ in Scripture, means making every human thought subject to divine thought expressed in scriptural concepts, so that man has to “think God’s thoughts after him.”

Is this really a biblical view? I am afraid not. Nowhere does the Bible speak of obeying the voice of God in terms of subjecting every human thought to divine thought. The New Testament understanding of obedience is doing the Father’s will revealed in the gospel of Jesus Christ, by believing with all our heart that we belong to him. There is no real obedience to the will of God that does not result from the heart, in the pregnant biblical sense, as the religious center of our existence, which must be regenerated and opened up by the divine moving power of the Holy Ghost. It is exactly this central biblical condition that is lacking in your circumscription of obedience. You do not, of course, at all deny the necessity of rebirth. But I fear that the biblical conception of the religious center of human existence does not fit in with your view of the human nature. 

That the Word-revelation was from the beginning mediated to man through human language is naturally unquestionable. But that verbal language would necessarily signify conceptual thought-contents is a rationalist prejudice that runs counter to the real states of affairs. By means of language we can signify symbolically not only conceptual thought contents, but all sorts of contents of our consciousness, such as subjective moods and emotional feelings, volitional decisions in a concrete situation, our faith in Jesus Christ, pre-theoretical aesthetical and moral experiences, often expressed in short exclamations such as “How wonderful!” or “Shame on you!” etc., which certainly do not give expression to conceptual knowledge of the experiential modes concerned.

The transcendental critique of theoretical thought has shown why true self-knowledge in its biblical sense, i.e., in its dependence upon true knowledge of God, cannot be itself of a conceptual character. The reason is that all conceptual knowledge in its analytical and inter-modal synthetical character presupposes the human ego as its central reference-point, which consequently must be of a supra-modal nature and is not capable of logical analysis. This does not mean, as you suppose, that the human self is placed in a vacuum over against all the conceptual knowledge that we have of everything. The human ego cannot be theoretically opposed to conceptual knowledge since, as the central reference-point of the latter, it transcends every theoretical antithesis.

It would be placed in a vacuum only if we would try to conceive it apart from the three central (and consequently supra-logical) relations without which it loses all meaning and content. I mean its relation to our multi-modal existence and experience in the temporal world, the I-thou relation to our fellow-men, and the religious I-Thou relation to God, in whose image man has been created. Since the last mentioned relation encompasses the two others, we may say that, according to its positive meaning, the human ego is the religious concentration point or center of man’s existence. This is what the Bible, in a pregnant sense, calls the “heart,” from which are the issues of life, from which proceed all sins and in which takes place rebirth out of the Holy Ghost.

The Bible does not speak of this religious center in conceptual terms, no more than Jesus in his night conversation with Nicodemus gave a conceptual circumscription of rebirth as the necessary condition of seeing the kingdom of God. The same holds good with respect to the biblical revelation of creation, man’s fall into sin, and redemption through Jesus Christ. You often speak of the “scriptural concepts of creation, of sin, and of redemption,” as revealed concepts, whose normativity ought to be our basic view of objectivity. But the Word-revelation does not reveal concepts of creation, sin, and redemption.

You do not seem to have seen that words and concepts cannot be identical. “Now, to be sure,” you say, “when we speak of creation, we use concepts. There is no other way of speaking of God and of his relation to man.” What, in my opinion, you should have said is that when we speak of creation, we use human words varying with the language of which we avail ourselves, and multivocal in common parlance. But in biblical usage they have got an identical revelational meaning in so far as they relate to God in his self-revelation as the absolute Origin of all that through his Word has been called into being. This revelational meaning transcends every human concept since it is of a supra-rational character. Supra-rational should by no means be confused with irrational. [bolding by FMF.] It is not, like the latter, the opposite, but the presupposition of the rational, just like the human self-hood is presupposed in every human thought and every human concept. 

God’s self-revelation in Holy Scripture as Creator and Redeemer concerns the central religious relation of man to his absolute Origin. Its true meaning is therefore to be understood by man only if his heart has been opened up to it through the moving power of the Holy Ghost, which is the dunamis of the biblical Word-revelation. What is said here about the dunamis of the Word-revelation and the central role of the heart in the understanding of its meaning is in complete accordance with the biblical testimony (cf. Is 6:10–13; Acts 16:14) and with the opinion of Calvin (cf the citations from the Institutes in New Critique Vol I, pp 516-7). 

But you place it “over against the simple thought-content of Scripture” and are of the opinion that it adds still further to the ambiguity of my transcendental critique. You think so, however, not on biblical ground, but in consequence of a rationalistic view of the Word-revelation and of the religious relation of man to God, which, you feel, is of a rational-ethical character. This rationalism implies also a relapse into a metaphysical theory of the intrinsical divine being and its attributes, which Calvin called a “vacua et meteorica speculatio.” That this theological metaphysics is necessarily involved in antinomies is, in your opinion, not a consequence of its vain attempt to exceed the boundaries of conceptual thought. It is only because of the necessary incompleteness of our theoretical knowledge about God and the created universe. The antinomies exist therefore only seemingly, but are nevertheless inevitable. 

But now you will ask me if I myself am not obliged to use concepts of God and the human ego in the threefold transcendental ground-idea whose necessity the transcendental critique has shown. It is true that I used the term limiting idea in this context and you appear to be willing to conceive of the “concept of creation” as a limiting idea. I guess that then the same must hold good with respect to what you call the other revealed concepts. But what is meant by the term “limiting idea” in the transcendental critique of theoretical thought as developed by the Philosophy of the Cosmonomic Idea? Nothing else is meant but the concentric religious turn of our theoretic conceptual thought, which is bound to the modal diversity of our temporal existence and experience to its supra-conceptual presupposita. This means that the genuine conceptual contents of these transcendental limiting ideas do not transcend the modal dimension of our temporal horizon of experience. The same applies to the theological limiting concepts relating to the so-called attributes of God. 

In The Defense of the Faith you deal with these attributes within the traditional framework of a metaphysical theory of being. They are, you say, not to be thought of otherwise than as aspects of the one simple original being; whereas in fact, they are taken from the modal dimension of our temporal horizon of experience and existence in its central relation to God as its absolute Origin. But since they are ascribed to God, such as he has revealed himself to man in Holy Scripture, i.e., within the human horizon of experience and existence, they are to be understood only in the analogical sense of belief as analogies of faith (analogiae fidei) whose material content is exclusively determined by God’s Word-revelation. For, in their sense-proper, the modal aspects of our temporal horizon cannot be ascribed to God’s being as its properties, since they are of a creaturely character. But the analogies of belief, insofar as they relate to God’s self-revelation, are preëminently fit to give expression both to God’s presence in the temporal world and to his absolute transcendence; to his presence, since they imply the whole temporal order of the modal aspects; to his transcendence, since they refer to God’s absoluteness, which transcends every creaturely determination. 

In any case, they cannot be given a metaphysical interpretation as if they would be determinations of God’s absolute being, for they too belong to the modal dimension of the human horizon of experience. Because they refer to God’s absoluteness, they are unbreakably bound to the central religious dimension of this horizon. For it is only in the religious center of his consciousness that man is confronted with the absolute, so that even the absolutizations in apostate philosophical views originate in the central religious impulse of the human heart, which has been led in an erroneous direction. Since the analogical moments in the modal structure of the different aspects of our experiential horizon are arranged in an unbreakable order and meaning-context, their meaning is bound to this context. As to the analogies of belief relating to what metaphysical theology called the “attributes of God’s being,” this implies that they should not be separately called absolute, or be identified with God’s absolute being. 

This is why I cannot agree with your statement that God’s being is exhaustively rational (Ibid., p. 309). My objections concern your whole view of God’s self-revelation in Holy Scripture according to which it would contain a metaphysical theory of the divine being. It is true that it was not your intention to make deductions on the basis of one attribute by itself and that, in line with Calvin, you say that no knowledge of God’s nature is available to man except such as is voluntarily revealed to him by God. But by interpreting God’s self-revelation in Holy Scripture in terms of a metaphysical theory of God’s being, you could not stick to this biblical standpoint. Nowhere can you find in the Bible support for your statement (Ibid., p. 309) that “logic and reality meet first of all in the mind and being of God,” so that God’s being would be “exhaustively rational.” We are, indeed, confronted here with a metaphysical absolutization of the logical analogy of belief in what the Bible reveals about God’s omniscience. [bolding by FMF.]

This appears from what you observe with respect to Leibniz’s distinction between truths of fact and truths of reason. According to you, the Reformed apologist should hold to the truths of fact presented in Scripture only because to him they are truths of reason. It is true that you yourself, as a creaturely human being, are not able to show “the exhaustive logical relationships between the facts of history and nature which are in debate as between believers and unbelievers in Christian theism,” but in the plan of God they function, you say, within an absolute system of logical relations which does not detract anything from their individuality. 

We should, however, realize what Leibniz meant by his distinction between truths of reason and truths of fact. The former are, according to him, those whose opposite is excluded by the logical principle of contradiction. The latter are those whose opposite is not impossible in a logical sense, because they are of a contingent, i.e., not necessary, character. This does, however, not mean that in Leibniz’s opinion the facts would happen by blind chance or that they would lack logical coherence. They happen according to God’s will and are subject to the logical principium rationis sufficientis, which in Leibniz’ logistic view embraces all kinds of causal relationships. 

Leibniz maintains the distinction between truths of fact and truths of reason even with respect to God’s mind: the former depend upon God’s will, the latter upon God’s reason. I am afraid that you have not realized that a theological reduction of the truths of fact to Leibniz’ truths of reason would make even the central facts of creation, fall into sin, and redemption a consequence of logical necessity in virtue of the principle of contradiction. This would result in an extreme logicistic view of “God’s world-plan” which would leave no room for the sovereign freedom of God’s will. For God’s will can, in your view only carry out the plan of God, not determine it. I am sure that in fact the author of The Defense of the Faith will never accept this consequence.

*  *  *  *  *

In the above I have tried to answer the questions which you have asked me with respect to the transcendental critique. I could not do so without going into the background of the objections you have alleged against my standpoint. This has doubtless brought to light important differences between your view of a Christian philosophy and that of the Philosophy of the Cosmonomic Idea. At least if I have not misunderstood you on essential points, which might occur because, at times, your terminology is not always clear to me. In this case I shall be happy to be corrected by you, if you should wish to do so in your response.

Sincerely,
Herman Dooyeweerd

(Excerpt from the chapter 'Herman Dooyeweerd: II. CORNELIUS VAN TIL AND THE TRANSCENDENTAL CRITIQUE OF THEORETICAL THOUGHT, in the book Jerusalem and Athens: Critical Discussions on the Philosophy and Apologetics of Cornelius Van Til, Edited by E.R. Geehan, Presbyterian and Reformed Publishing Co., 1974, pp 81-84)

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'Jerusalem & Athens’: Dooyeweerd to Van Til (3): "a typical rationalistic scholastic tendency in your theological thought"

Nowhere have I claimed “to use a transcendental method that is not directly (?) dependent upon the truths of Scripture,” nor have I appealed “to supposedly objective states of affairs that have an objectivity not depending upon the truths of Scripture.” 

Asking myself what may have induced you to ascribe to the Philosophy of the Cosmonomic Idea such a dialectical dualism, I find myself confronted with, what I fear to be, a typical rationalistic scholastic tendency in your theological thought. This tendency reveals itself first in your objections against my distinction between theoretical conceptual knowledge, and the central religious self-knowledge and knowledge of God. On this point you appear to agree with the neo-scholastic thinkers, Robbers and Mrs. Conradie, and in some degree also with van Peursen. I fear your rationalism may go even further than that of the neo-scholastic thinkers mentioned, for the latter have never claimed that philosophical ideas are to be derived from the supra-natural truths of divine revelation, and that is exactly what you seem to defend. In “Biblical Dimensionalism” you mention my rectification of van Peursen’s erroneous assertion that according to Vol 2, p 54 of A New Critique of Theoretical Thought my transcendental idea of cosmic time has been borrowed from revelation. The passage to which van Peursen refers reads in fact as follows: “It is only the biblical religious basic motive that gives the view of time the ultimate direction to the true fulness of meaning intended by our cosmonomic Idea.”

In this context I observed that none of the three transcendental ground-ideas of the Philosophy of the Cosmonomic Idea is to be derived from the biblical basic motive which controls the ultimate direction of its theoretical reflection, since this basic motive is of a supra-theoretical character. Upon this statement you comment as follows: 

“We would ask Dooyeweerd, however, how he can put an intelligible content into the phrase ‘Christian thinking’ in terms of control (beheersen) rather than in terms of derivation (afleiding). If we are to avoid mysticism, then we must do something with the actual revelational content of Scripture. Dooyeweerd needs to borrow nothing from any theologian. But revelation is expressed in thought-content. And it is this thought-content, unmixed with any interpretation of any man, which controls his own thinking. This being the case, what difference remains between the idea of his thinking being controlled (by) or being derived from Scripture. Control without derivation is an empty mystical phrase.” 

In reply to this comment I can only ask the counter question, how it would be possible to derive from the biblical revelation a philosophical idea of cosmic time with its diversity of modal aspects, of which it does not speak in any way.

The Bible does not provide us with philosophical ideas, no more than it gives us natural scientific knowledge or an economic or legal theory. But theoretical thought needs a central starting-point which transcends the modal diversity of our temporal horizon of experience and must consequently be of a supra-theoretical character. It is only by virtue of its supra-theoretical character that this starting-point can give central lead to our theoretical thought. This has been shown by the radical transcendental critique of the theoretical attitude of thought and experience which I have laid at the foundation of all my further philosophical investigations. This critique could be truly radical only because in the three phases of its critical investigation it had its supra-theoretical starting-point in the central ground-motive of the Word-revelation, viz., that of creation, fall into sin, and redemption by Jesus Christ, as the incarnate divine Word, in the communion of the Holy Ghost.

In my various explanations of the transcendental critique both within and outside my work, A New Critique of Theoretical Thought, I have always emphasized its biblical starting-point. What, then, so I ask myself again, may have made you think that this critique would be not “directly” dependent upon the transcendent “biblical truths?” It seems to me that it is again a certain rationalistic view of the divine Word-revelation that hinders you from seeing the fundamental difference and the true relation between the central religious and the theoretical-conceptual sphere of knowledge. The difference you apparently deny, and this is why the question concerning their true relation does in fact not come up for discussion in your train of thought. 

This appears, in my opinion, from your objections to what I have observed with respect to true self-knowledge and true knowledge of God in their unbreakable coherence, and especially with respect to the central ground-motive of the biblical revelation as moving power or dunamis addressing itself primarily to the heart or the religious center of our existence. As to the first point you ask me (1) how I may avoid falling into the trap of Kant’s idea of the primacy of practical reason, and (2) how I can avoid placing the self in a vacuum over against all the conceptual knowledge that we have of anything.

"Why not rather say that since a true knowledge of self and the world depends upon a true knowledge of God and since the knowledge of God about himself, about man, and about the world was mediated to man from the beginning through ordinary language, including conceptual terms, we now, as sinners saved by Christ, subordinate all our thinking to the truths of Scripture.… Listening to Scripture, obeying the voice of God speaking through Christ in Scripture, means making every human thought subject to divine thought. In Christ, says Dooyeweerd, our hearts are enlightened. But who then is Christ? He is what the Bible says he is in thoughts expressed in words, in concepts. Dooyeweerd speaks of the ‘central dunamis’ of the Divine ‘Word’ as taking hold of us in the depth of our being. If this idea of dunamis is not to lead us into a Kantian sort of noumenal, then it must be based upon the spoken Word, full of thought-content.… Dooyeweerd’s discussion of the dunamis of the divine revelation as over against the simple thought-content of Scripture adds still further to the ambiguity contained in what he says about the transcendental method.… Why did not Dooyeweerd tell van Peursen that his basic view of objectivity is the normativity of the Scriptural concepts of creation, of sin and of redemption? … It is concepts that need interpretation, yes, by human concepts based on revealed concepts. The whole attempt at reforming philosophical thought in terms of the modalities of thought as set forth by Dooyeweerd breaks down unless he reforms the concept of dunamis.”

I guess this ample quotation sheds a clear light on the rationalist tendency in your thought in consequence of which you are unable to escape dilemmas which the Philosophy of the Cosmonomic Idea has unmasked as polarly opposite absolutizations.

Rationalism as absolutization of conceptual thought evokes necessarily irrationalism as its alternative. The objectivism implied in traditional scholastic rationalism evokes as its alternative subjectivism, etc. It is consequently quite understandable that from your standpoint you consider my distinction between conceptual knowledge and central religious knowledge a result of an irrationalist mystical view of the latter. In line with Robbers and van Peursen you interpret this distinction as a separation, so that the central supra-conceptual sphere and the conceptual sphere of knowledge are conceived of as opposite to, and independent of, each other. In this way the distinction is naturally transformed into a dialectical tension, testifying to a dualistic trend in my thought. In my discussion with van Peursen I have dwelled at length on this radical misrepresentation of my view and I have given an ample rectification. You do not go into this rectification, and I fear that so long as you stick to this rationalist standpoint you will not be able to understand what I have written in this context.

(Excerpt from the chapter 'Herman Dooyeweerd: II. CORNELIUS VAN TIL AND THE TRANSCENDENTAL CRITIQUE OF THEORETICAL THOUGHT, in the book Jerusalem and Athens: Critical Discussions on the Philosophy and Apologetics of Cornelius Van Til, Edited by E.R. Geehan, Presbyterian and Reformed Publishing Co., 1974, pp 81-84)

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'Jerusalem & Athens’: Dooyeweerd to Van Til (2): "states of affairs" such as 2x2=4 are not "brute facts"

The innate religious impulse of the human heart does not result from man’s apostate nature, but, as we observed above, from his creation in the image of God.

I was therefore really surprised by your comment on the ambiguous use of the term “religious” in my transcendental critique. “The basic trouble,” you said, “is that the term religious is used by both Dooyeweerd and Berkouwer first in one way and then in another. Basically it means for them the biblical scheme of things.… But then they also use the term religious in a general sense of any position that recognizes the need of religious presuppositions in addition to logical thought or theoretical reason.”

You apparently view this general use of the term (that for the rest of this form is not to be found with me) in close connection with (1) the contradistinction between a transcendent and a transcendental critique and my rejection of the former; (2) my supposed idea that the “states of affairs” “have an objectivity” apart from the biblical presuppositions; and, (3) in particular, my supposed view “that irrationalism and subjectivism can be answered without reference to biblical content.”

The first point can now be considered settled as resting on a misunderstanding. 

As to the third point I must remark that I have rejected both rationalism and irrationalism, both subjectivism and objectivism from the biblical view concerning the correlation and mutual irreducibility of law and subject. 

As to the second point, I wonder how you could ascribe to me the opinion that the “states of affairs” would have an objectivity which gives them a neutral position over against the biblical presuppositions of my transcendental critique. You have apparently deduced this opinion from my explanation of my standpoint with respect to the “states of affairs” in the controversy with van Peursen in the year 1960 of Philosophia Reformata. You seem to have been particularly impressed by van Peursen’s question if there does not exist a dialectical tension between my statement that there are undeniable states of affairs which can be discovered by both Christian and non-Christian scholars, and my thesis according to which, for instance, the statement 2 x 2 = 4 has no truth in itself, but can function only within the total dynamical meaning-context of our experiential horizon. 

You understood van Peursen’s question as follows: “On the one hand, … Dooyeweerd tells us that the truths of arithmetic must be seen as a part of the whole cosmic structure as this in turn is seen in the light of Christian truth, and then again he speaks of it as though it were a truth independent of this Christian scheme.” 

This was not exactly the point in van Peursen’s question. Van Peursen started from the erroneous opinion that I would have conceived the “states of affairs” in the sense of “brute facts” apart from their meaning. If this were true there would naturally exist a striking antinomy between my conception of the “states of affairs” and my fundamental view concerning the meaning-character of creaturely reality. In my reply I gave therefore, once more, an ample exposition of my conception concerning this point. In this exposition I stressed the fact that the “states of affairs” have never been conceived by me as “brute facts” in the sense of a positivistic empiricism.

The “states of affairs” presenting themselves within the temporal order of our experience are, in my opinion, of a dynamic meaning-character, i.e. they refer outside and above themselves to the universal meaning-context in time, to the creaturely unity of root and to the absolute Origin of all meaning. This was the religious presupposition resulting from the biblical ground-motive of my philosophical thought. But it would naturally be a serious error to suppose that this religious presupposition as such would provide us with a philosophical insight into the transcendental meaning-structures of our temporal world.

To acquire such an insight we need, in the first place, a careful investigation of a great number of “states of affairs” which appear to be helpful to a theoretical analysis of these meaning-structures, but which, as such, must be considered independent of our subjective philosophical interpretation. Van Peursen wrongly considered my insistence on this latter point as an indication of an objectivistic view of the “states of affairs.”

In fact it was nothing but a result of my biblical conviction that the “states of affairs” in which the transcendental meaning-structures of our temporal horizon of experience reveal themselves are not founded in our subjective consciousness, but in the divine order of creation to which our subjective experience is subject. For this very reason they also cannot be dependent upon the religious conviction of the investigator, so that they may be discovered in a particular context by both Christian and non-Christian thinkers.

It is not so that the discovery of “states of affairs” which turn out to be of great importance for our insight into the modal meaning-structure of a transcendental aspect, is seen by everybody in that way. It may be that they are immediately given a philosophical interpretation which is incompatible with the modal meaning-structure of the aspect concerned. 

The “states of affairs” may also be too hastily interpreted in terms of a particular conception of the modal meaning-structure concerned which turns out to be liable to justified criticism. This is why I consider it a critical requirement to suspend our philosophical interpretation of the “states of affairs” at issue until we have so many of them at our disposal, relating to all the modal aspects of our temporal experiential world which until now we have learned to distinguish, that we can try to conceive them in a philosophical total view. 

In this whole explanation to van Peursen of my standpoint with respect to the “states of affairs” there is not a trace to be found of the ambiguity which you think to have discovered in it. Nowhere have I said that the “states of affairs,” lying at the foundation of my philosophical theory of the modal spheres, have an “objectivity” apart from the “biblical presuppositions.” On the contrary, I have stressed the fact that they are founded in the divine order of creation. Nowhere have I claimed “to use a transcendental method that is not directly (?) dependent upon the truths of Scripture,” nor have I appealed “to supposedly objective states of affairs that have an objectivity not depending upon the truths of Scripture.” 

(Excerpt from the chapter 'Herman Dooyeweerd: II. CORNELIUS VAN TIL AND THE TRANSCENDENTAL CRITIQUE OF THEORETICAL THOUGHT, in the book Jerusalem and Athens: Critical Discussions on the Philosophy and Apologetics of Cornelius Van Til, Edited by E.R. Geehan, Presbyterian and Reformed Publishing Co., 1974, pp 78-81)

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'Jerusalem & Athens’: Dooyeweerd to Van Til (1): 'transcendent' and 'transcendental' distinguished.

My good friend, 

You have from the beginning expressed your sympathy with the reformatory tendency of the philosophy of the Cosmonomic Idea. It is no wonder that, as a professor of apologetics, you are especially interested in the transcendental critique of theoretical thought, which this philosophy has laid at the foundation of every further philosophical investigation. No wonder, indeed, since this critique has been presented as the only critical way of communication between a really reformatory Christian philosophy and philosophical schools holding in one sense or another to the supposed autonomy of theoretical thought.

It is this very method of communication which could be also of fundamental import for a reformatory apologetics that seeks to avoid any compromise with the traditional scholastic conception of the relative autonomy of human reason with respect to so-called "natural knowledge." You have tried to develop such an apologetics in a consistent way in your book, The Defense of the Faith.

In your class syllabus on “Biblical Dimensionalism,” which was kindly placed at my disposal, you have dwelled at length on the question about whether my transcendental critique can indeed clear the way for a real communication with philosophical trends that hold to the autonomy of theoretical thought.

From your critical comment on this discussion it appears that you are not satisfied with the way in which I have applied this critique in the dialogue with neo-thomistic and other philosophers. Your main objection is that, in your opinion, I do not carry through my reformatory biblical starting point in such a dialogue in a consistent manner. This failure would already appear from my distinction between a transcendental and a transcendent criticism of philosophical views.

I am afraid that you have misunderstood what I mean by this distinction. You think that by transcendental critique I understand a critique that starts from the (transcendent) “fulness and unity of truth accepted on the authority of Scripture.” 

By my opposing such a transcendent critique to the transcendental one, as the “dogmatical” to the “critical” method of communication, I am supposed to forget “that the whole point of transcendental criticism is lost unless it is based upon transcendent criticism.”

In the syllabus this latter statement is wrongly ascribed to Berkouwer. I suppose it is, in fact, your own as appears from your explanatory addition: “That is to say, the entire transcendental method hangs in the air except for the fact that it rests upon the fullness and unity of truth accepted on the authority of Scripture.”

But by a transcendent criticism, as opposed to the transcendental critique of theoretic thought, I understood something quite different from what you suppose. I meant by transcendent criticism, the dogmatic manner of criticizing philosophical theories from a theological or from a different philosophical viewpoint without a critical distinction between theoretical propositions and the supra-theoretical presuppositions lying at their foundation. 

In A New Critique of Theoretical Thought, I have explained in detail why I reject such a transcendent critique, which in scholastic theology has been repeatedly applied to condemn scientific and philosophical ideas that did not agree with traditional scholastic views. In view of this state of affairs I remarked: “Besides, there is another ever present danger” (viz. in transcendent criticism). “What is actually a complex of philosophical ideas dominated by unbiblical motives, may be accepted by dogmatic theology and accommodated to the doctrine of the church. The danger is that this complex of ideas will be passed off as an article of Christian faith, if it has influenced the terminology of some confessions of faith.” (Vol I, pp 37-38). 

Among the Reformed confessions I am reminded of that of Westminster, which renders the Christian belief concerning human nature in terms of the dualistic Thomistic-Aristotelian conception, just as the Council of Vienne had done before. To clear the way for a reformatory philosophy it was necessary to subject this traditional scholastic view, inclusive of its whole Greek metaphysical background, to a transcendental critique from the radical biblical standpoint.

This criticism laid bare the unbiblical ground-motive lying at the foundation of this metaphysics. Valentine Hepp, the late professor of dogmatic theology at the Free University of Amsterdam, was of the opinion that rejection of the traditional scholastic view of human nature was a deviation from the Reformed confession; and the theological faculty of that time shared this opinion. We are confronted here with a transcendent critique in optima forma.

I guess that you will gladly agree that this kind of criticism is rejectable. But the point at issue is whether, and if so, how, the transcendental critique meant in the sense of the Philosophy of the Cosmonomic idea is able to join issue with philosophical trends which do not share its radical biblical starting point, but rather in one sense or another hold to the autonomy of theoretical human thought.

To understand the true meaning and purport of this transcendental critique, it is necessary to realize that its primary purpose was to institute a radically transcendental inquiry into the inner nature and structure of the theoretical attitude of thought and experience, and into the real nature of the presuppositions lying at the foundation of every possible philosophical reflection.

This inquiry was necessary to answer the question whether the traditional dogma concerning the autonomy of theoretical thought may in some way or another be based upon the inner nature and structure of the latter. This critical investigation was concerned with philosophical problems of a primordial transcendental character, for these problems arise from the inner nature and structure of the theoretical attitude of thought and experience itself.

The task of a transcendental critique, which makes this theoretical attitude as such a critical problem, is quite different from that of a theological apologetics. It does not aim at a “defense of the Christian faith” but at laying bare the central influence of the different religious, basic motives upon the philosophical trends of thought. 

For that purpose it was necessary to show the inner point of contact between theoretical thought and its supra-theoretical presuppositions which relate to the central religious sphere of human existence. This is why this transcendental critique is obliged to begin with an inquiry into the inner nature and structure of the theoretical attitude of thought and experience as such and not with a confession of faith.

In this first phase of the critical investigation such a confession would be out of place. Not because the first question raised by our transcendental critique might be answered apart from the central religious starting-point of those who take part in the philosophical dialogue, but because the necessity of such a starting-point has not yet come up for discussion. 

For, so long as the dogma concerning the autonomy of theoretical thought has not been subjected to a transcendental critique, adherents of this dogma who enter into a dialogue with the Philosophy of the Cosmonomic Idea might rightly confine themselves to the simple statement that theoretical philosophy has nothing to do with questions of faith and religion. In other words, the dialogue would be cut off before it could start.

The confrontation of the biblical and the non-biblical groundmotives of theoretical thought belongs to the third and last phase of the transcendental critique. Only in this phase the transcendental problem crops up concerning the possibility of a concentric direction of theoretical thinking to the human ego, as its central reference point, and concerning the inner nature of the latter.

This problem, too, arose from the inner nature and structure of the theoretical attitude of thought and experience itself. For, this attitude turned out to be characterized by an intentional antithetical relation between the logical or analytical mode of theoretical thinking and the non-logical modal aspects of human experience within the horizon of cosmic time.

Both this theoretical antithesis and the intermodal theoretical synthesis, necessary to gain a conceptual insight into the modal structures of the non-logical aspects of our temporal horizon of experience, bind theoretical thought to a divergent direction. Nevertheless both of them presuppose the human ego as the central reference point of our consciousness which as such must transcend the modal diversity of the temporal horizon of human experience.

This means that the third problem of the transcendental critique, though it be evoked by the transcendental critical turn of theoretical thought to the thinking ego, cannot be solved within the boundaries of theoretical thought and experience.

Self-knowledge is here at issue and true self-knowledge is, as you so rightly remark, completely dependent upon true knowledge of God, which is to be obtained only from his Word-revelation fulfilled in Jesus Christ. This central knowledge is, however, certainly not of a theoretical conceptual character.

In his high priestly prayer Jesus says that this knowledge is eternal life in the love-communion with the Father and the Son. In his earthly life in which the Christian is still subject to the consequences of sin, he can have only a principle of this religious knowledge. The latter presupposes the opening up of his “heart,” i.e., the religious center of his existence, by the Holy Ghost to the moving power of the Word-revelation.

Since man has been created in the image of God, the religious impulse, as Calvin rightly observes, is an innate impulse of the human heart. He calls it “semen religionis.” It is a natural disposition which in itself is unable to lead man to true self-knowledge and knowledge of God. But it brings about the restless longing for communion with the absolute upon which he may concentrate all the relative, primarily his own self as the creaturely religious concentration-point of his existence. The religious impulse was, from the beginning, thrown on the central motive power of God’s general Word-revelation, which alone could give it true content and a right direction.

By the fall into sin it got an apostate trend. Turning away from the Word of God and lending ear to the temptation to be like God in his self-sufficiency, man directed his innate religious impulse towards idols originating from an absolutization of creaturely meaning-structures of the temporal world.

Hence the necessary ambiguity of the term “religious” in the Philosophy of the Cosmonomic Idea. It always refers here to the central sphere of human existence and consciousness in its active relation to God, and to the central motive power operating in it. But Holy Scripture teaches us that this central dynamis may be that of the Word-revelation leading us into the Truth, as well as that of the spirit of apostasy who leads the innate religious impulse of the human heart in a false direction.

Naturally it is possible to eliminate this ambiguity of the terms "religious" and "religion" by ascribing to them only an idolatrous or a Christian sense respectively. Karl Barth did so in the former sense and consequently opposed all religion, including the Christian, as a supposed product of the apostate human nature, to the Word of God and the life out of grace alone. But this arbitrary restriction of the meaning of the term, which is in line with Barth's antithetical conception of the scholastic basic motive of nature and grace, is unacceptable.

The innate religious impulse of the human heart does not result from man's apostate nature, but, as we observed above, from his creation in the image of God.

(Excerpt from the chapter 'Herman Dooyeweerd: II. CORNELIUS VAN TIL AND THE TRANSCENDENTAL CRITIQUE OF THEORETICAL THOUGHT, in the book Jerusalem and Athens: Critical Discussions on the Philosophy and Apologetics of Cornelius Van Til, Edited by E.R. Geehan, Presbyterian and Reformed Publishing Co., 1974, pp 74-78)

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Historical Scottish Christian contributions to world constitutional and democratic thought

         

    John Duns Scotus (1266-1308)                       Declaration of Arbroath (1320) PDF

Christianity tends to get short shrift on Scottish independence blogs (as elsewhere) almost by reflex these days. It is timely therefore to draw attention to the fact that in the struggle for constitutional government, Christians have certainly made an illustrious historical contribution not just to Scottish but to human democracy.

John Duns Scotus (1266-1308)
A significant early example is the Berwickshire founder of the Scottish tradition of philosophy John Duns Scotus, whose thought apparently framed the Declaration of Arbroath. Prof Alexander Broadie makes this case in his 2010 Royal Society of Edinburgh audio lecture .

John Mair (Gleghornie, 1467-1550)
The writings of John Duns Scotus also influenced John Mair who became a highly significant professor at St Andrews University (lecturing to eg John Knox and Patrick Hamilton), and at the University of Paris (lecturing to eg John Calvin, George Buchanan, Ignatius Loyola, Francisco Vitoria, François Rabelais). Mair sought to curb the autocratic power of the Pope within the Catholic Church. Though he himself remained Catholic, his ‘Conciliar Movement’ principles influenced the constitutional thinking of the Protestant Reformers of the 16th century, informing the disputes against absolute monarchies in Europe of the 17th century.

George Buchanan (1506-1582)
Again, the treatise ‘Art and Science of Government among the Scots’ by Calvinist-humanist George Buchanan (a former pupil of John Mair above) had a huge influence on political thought in Britain and America. John Milton in his ‘Defence of the People of England’ wrote concerning just government: “For Scotland I refer you to Buchanan”.

Samuel Rutherford (1600-1661)
Presbyterian minister and St Andrews Professor, Samuel Rutherford in his ‘Lex, Rex’ laid the foundation for the libertarian ideas of the US Declaration of Independence and Constitution. Indeed, the American War for Independence was referred to by the British as a “Presbyterian Rebellion”. John Locke (‘Father of Classical Liberalism’) was himself much influenced by Rutherford’s ‘Lex, Rex’.

The keynote of all this Scottish Christian heritage of political thought was how to oppose the injustice of absolutism.

Herman Dooyeweerd (Dutch, 1894-1977)
In keeping with the above heritage I have an ongoing interest in the thinking of the late Dutch Christian philosopher Herman Dooyeweerd, who wrote extensively on the nature of the “just state”. The jurist and humanist G.E. Langemeyer called him “the most original philosopher Holland has produced, even Spinoza not excepted”. For those interested, I have posted an extensive extract of Dooyeweerd’s historical analysis of the nature of the “State” here:

Dooyeweerd’s style of writing can be dauntingly academic, but essentially he identifies two structural parameters of a State. The first is the more obvious one that a State can only exist at all if its Government retains a military monopoly over the given territory (interesting to consider this factor in the current UK v Scotland [particularly Trident] v Europe context). Such dominance could of course lapse into tyranny, so Dooyeweerd’s upper parameter is that a State is structurally called to seek justice for its citizens (and we immediately note that the desire to re-assert Scottish Statehood is borne of an increasingly urgent awareness of the structural “injustice” of Scotland’s terminal feebleness within the UK State).

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Dooyeweerd: Aquinas and "substance"

Thomas Aquinas (1224/25 - 1274)
(Painting attributed to Sandro Botticelli, 15th century)

Dear P,

I must clarify with regards to Aquinas that Dooyeweerd was entirely against his concept of metaphysical "substance". A massive amount of Dooyeweerd's writings are given over to addressing that issue, whether it is "substance" as conceived by Hellenistic thinkers such as Plato and Aristotle, medieval thinkers such as Thomas Aquinas, humanist thinkers such as Kant, and so on. Kant of course talks of "noumena" and "phenomena". The "noumena" is the impenetrable "Ding an sich" - "Thing in itself" -  a "substance" beyond human access. The "phenomena" are in effect the "secondary" qualities which our senses can perceive, and which science can investigate.

Dooyeweerd rejects all this. For Dooyeweerd, "substance" is an absolutisation (reification) of something purely conceptual. In other words, in no way is "substance" really "out there". It is simply a mental projection. Moreover, believing that it IS out there invariably skews our perspective on reality towards an insuperable pernicious dualism.

Dooyeweerd in fact repudiates the description of temporal reality in terms of "being" altogether. He views that also as a Greek metaphysical substance-related misreading of the actual "state of affairs". For Dooyeweerd, strictly speaking, only God has "being". Everything created is properly defined not by "being" but by "meaning". And meaning is never self-referential. In other words meaning, by definition, must refer beyond itself. So Creation has no autonomous, intrinsic, "meaning in itself". It must refer "beyond" itself to the only Source of Meaning, ie God. And the only conduit of meaning is Christ as the corporate Head of redeemed humanity, ie of that humanity whose deepest supratemporal selfhood ("heart") is "in Christ". Although, having said that, Dooyeweerd also strongly holds to the doctrine of "common grace" which holds that God uses even anti-Christian thinkers and civilisations to move truth forward.

There is a sense in which the Cosmos has no "being in itself" when detached from humankind, as the image of God. The Cosmos fell through our first corporate head, Adam. The Cosmos is structurally and directionally rescued through our new corporate head, the Second Adam, the True Man, Christ, via his Cross and Resurrection. That is the Gospel. The Good News. So our remit is to pass on that message, to live out and enact that testimony as part of the process of cosmic redemption. Not to take flight into personal "spiritual" mysticism, but to seek to partake of the structural "heavy lifting" of fallen reality, wherever we find ourselves.

The Hellenistic irreconcilable dualism is between "Form" and "Matter". The medieval dualism is between "Nature" and "Grace". The modern humanist dualism is between "Nature" and "Freedom". These three dichotomies, which built on each other, are for Dooyeweerd the historical "ground-motives" of Western thought. They are deeper than philosophy, and distort the philosophy of those who (usually unwittingly) premise their thinking on them as "religious" [ultimate] "givens" or "a prioris". The entire mission of Dooyeweerd is to deliver our thought and life from the apostate grip of such ground-motives and to help us experience an integrated existence which is only possible when founded on the Christ-centred Biblical ground-motive of "Creation, Fall, Redemption in Christ in Communion with the Holy Spirit".

The foregoing Christian ground-motive involves for Dooyeweerd the insight that all temporal reality is focussed on Christ via the human "heart" ("selfhood") as concentration point. And in that human core-selfhood alone does temporal reality rise above time unto God as source of meaning. Yet even the human selfhood ("heart") itself is meaningless and "nothing in itself". Only in focussing on Christ does it find itself truly filled with meaning.

All distortions of reality involve the "absolutisation" ("deification") of something temporal. The notion of "substance" absolutises (reifies) that which is in fact only conceptual (or "intentional", to use a Dooyeweerd term). "Substance" is imaginary.

Volume One of 'Reformation and Scholasticism in Philosophy' critiques Hellenistic dualism. Volume Two, Thomistic dualism. Volume Three, which as I said I have yet to read, talks us through an anthropology based on what Dooyeweerd considers the "true integrated state of affairs" of temporal reality, involving no dualism or dichotomies.

(Hopefully further adding to clarification) I will finish this post mainly with a sequence of "substance"-related excerpts from Volume Two which I am currently reading:

"And so this substance-concept is indeed entirely based on a dichotomy beween "matter" and "spirit" within the horizon of time, between "material" and "spiritual" substantial forms.

"That this substance-concept is based on the fact that theoretical thinking is given primary independence becomes abundantly clear in the Aristotelian and Thomist metaphysical doctrine of the soul. Both make the thought-activity in its logical aspect (the nous poiētikos or intellectus agens) completely independent of the "material body", and with that they lift the logical thought-aspect out of the horizon of temporal reality with its inseparable reciprocal relationship of the aspects.

"Aristotle conceives of the active nous as ousia ("substance"), and Thomas conceives of the anima rationalis [rational soul] as purely substance (separable from the material body) (albeit as substantia incompleta). Both views are inseparably tied to making the theoretical-logical aspect of thinking into an absolute (in the sense of "detaching" this aspect [ie the analytical-logical law-sphere] from the cosmic order of time, which is its presupposition)."

In rejecting "substance" as a description of reality, Dooyeweerd argues instead for "individuality-structures". You will recall in a previous email I tried to summarise in my own words what he means by the latter (excuse my reiteration):

"OK, a "modal aspect" is simply any one of the fifteen law-spheres. A "qualifying function" is what, in the order of the law-spheres, defines any entity. Examples: The 'qualifying function" of a rock is within the Physical-energy aspect; that of a plant is within the Biotic aspect; an animal is "qualified" by the Sensory aspect.

Of course, although a plant is qualified by the Biotic law-sphere, that sphere presupposes the earlier Physical-energy sphere also. In Dooyeweerd's terminology, the plant is therefore an "enkaptic" interweaving of two "individuality structures": the physico-chemical and the biotic. The animal is an enkaptic interlacement of three individuality-structures, the "physico-chemical", the "biotic", plus the "sensory".

Now, here's the thing. The human being in Dooyeweerd's anthropology is an enkaptic interlacement of FOUR individuality-structures, ie the earlier three plus the "Act-structure". The latter transcends time because the act of thought or deed is that of an entity (a human) who by definition transcends time."

My last paragraph there is key for understanding Dooyeweerd.

All of this does in fact relate back to your current preoccupation with the nature of "Time". I will close with a few quotes from "Reformation and Scholasticism in Philosophy" Vol 2, to try to make the link. The word "duration" is important. Also, "typical laws" are like templates for different types of created entities - including social etc entities such as governments. Each template ALWAYS involves all fifteen temporal law-spheres / aspects, with variations of which law-sphere has dominance, or "qualifies" the given entity. (I note that Dooyeweerd actually uses the term "being" here, but in context he is distancing its import from timeless "substance" and relating it instead to temporal "individuality structures"):

"And so every individuality structure is by implication a typical order of time for the individual duration of the subjective thing or being, prescribing a typical law for its individual existence.

"Thus the subjective duration of a plant's existence is subject to the time-order of its individuality structure, which in a typical way ties the existence of this being to the function of organic life. For this is the modal function that plays the role of qualifying or leading function in the typical structural whole of the plant body.

"On the other hand, for instance in the case of a radio-active element, the individuality structure ties the duration of its individual existence to the physico-chemical function in a typical manner (time is meant here in the subjective sense of duration). For this is the modal function that acquires the typical role of qualifying or leading function in the individuality structure of such an element.

'And in the same way the individuality structure of a work of art such as the "Hermes" of Praxiteles (350-340 BC) ties the duration of its individual existence in typical fashion to the aesthetically qualified function of its form in the modal historical aspect [law-sphere] of culture. As long as this cultural form of the sculptured marble can maintain itself in its aesthetic qualification, so long does the work of art continue to exist as an individual whole. (p339)

"In this way the relationship between the individuality structure and individuality itself becomes altogether clear. The former is a typical law for the individual subject; the latter is subjected to this law as subject.

"This whole philosophical conception of the individuality structure as an intrinsic real-life temporal figure fundamentally agrees with what is presented in naive [everyday non-theoretical] experience regarding the relative durability of individual things as their component parts and sensory qualities vary over time. For relative durability is only possible in time. By contrast, the Aristotelian-Thomistic substance-concept only allows time as an entirely external measure of "movement", a category which [as itself a law-sphere/ aspect] does not inhere in "substances" in any "absolute sense".

"[...] Thus every individuality structure spans the entire modal horizon of time in all its distinct aspects [law-spheres]. For this horizon forms an integral, indissoluble coherence of modal aspects that tolerates no dichotomy. The fundamental difference between the individuality structures is only to be found in the typical manner in which its modal aspects [law-spheres] are arranged into a whole."

"[...] Starting with the religious ground-motive of Nature and Grace, Thomist scholasticism took over the Aristotelian view regarding the principle of individuation. This could not but lead to a patent antinomy between Greek metaphysics and the church's doctrine regarding the individual survival of the human soul after the death of the body. This antinomy caused scholastic theology - insofar as it followed Thomas' conception - no small embarrassment.

"[...] Aquinas extricated himself from this difficulty, where Aristotle could not help him, through a line of reasoning that may be called more ingenious than convincing. If Aristotle viewed the active nous [mind, faculty of reason] as implanted in human nature from the outside, Thomas first of all accommodated this view, as we already observed, to the church's scholastic view regarding the "anima rationalis" ["rational soul"] as a "simple substance" as well as to the church's doctrine of creation. (p344)

"The result of this was the psycho-creationist theory, which had already been zealously debated among the church fathers. This theory, which bore the mark of the impossible on its forehead, attempted to achieve a synthesis between the Scriptural motive of creation and the Greek form-motive. It argued that since theoretical thought is an activity of the "rational soul", and that this activity is "independent of the material body", therefore the soul can exist by itself as a "spiritual", albeit "incomplete", substance. Consequently God must have created it separately, and it must still be created separately in the body. As well, since the rational soul by its very nature is the substantial form of the material body, God must have created it within a body suited to it." (p344)

"[...] The Thomist construction implicitly acquired its official sanction from the church at the Fifth Lateron Council chaired by Pope Leo X (c. 1513-17). Earlier, the Council of Vienne (1312) had already adopted the Aristotelian-Thomist doctrine of the soul as the substantial form of the body! ... We witness here a process of church doctrine's increasing entanglement in scholastic philosophy with its form-matter motive as ground-motive for the understanding of human nature." (p345)
(Herman Dooyeweerd, 'Reformation and Scholasticism in Philosophy' Volume 2)

Best wishes,
F.

Pierre Marcel : Philosophie Chrétienne de Herman Dooyeweerd

Philosophie Chrétienne 

de Herman Dooyeweerd 

(Vol.1) 

par Pierre Marcel

Édité par Colin Wright

Librairie Jean Calvin

25,65 €

" Pierre Marcel nous livre dans ces deux volumes consacrés à la pensée de Dooyeweerd l'une des rares introductions, en français, à ce philosophe. La complexité et la richesse de la pensée de Dooyweerd invite à une réflexion profonde et sérieuse. La dimension holistique de cette pensée, touchant à tous les aspects de la vie humaine, procure une vision globale de la présence de la foi chrétienne dans le société. "

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Ces livres en anglais

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Pierre Marcel c 1983

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