The following key ideas of the Dutch philosopher Herman Dooyeweerd (1894–1977) can already be found in the nineteenth century German philosopher, Franz von Baader (1765–1841): religious antithesis, the law idea (Wetsidee) contrasted with autonomy of thought, Ground Motives in history, the method of antinomy, the use of Kant’s ideas to criticize Kant’s own Critique, cosmic time, the supratemporal heart, the prism analogy, modalities, sphere sovereignty, sphere universality, analogies of time, anticipation and retrocipation, Christ as the Second Root, pre-theoretical experience, the (...) Subject-Object relation, the Gegenstand relation, theoretical synthesis, and cultural unfolding. A comparison with Baader helps to interpret Dooyeweerd. (shrink)

Philosophy gives an account of our experience 1. Philosophy does not begin with rational propositions or presuppositions, but rather with our experience. Dooyeweerd begins A New Critique of Theoretical Thought by contrasting the continuity of our pre-theoretical experience with the way that theoretical experience splits apart this continuity.1 He says later, “The apriori structure of reality can only be known by experience. But this is not experience as it is conceived by immanence-philosophy.”2 Human experience is not limited to our temporal (...) functions of consciousness.3 Our experience is not an ‘Erlebnis’ of mere psychical feelings and sensations,4 but rather “a conscious enstatic5 ‘Hineinleben.’” — the experience of our supratemporal selfhood enter ing into and living within all aspects of temporal reality. (shrink)

Andree Troost, What is Reformational Philosophy? An Introduction to the Cosmonomic Philosophy of Herman Dooyeweerd.