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© J. Glenn Friesen 2003-2006 |
Linked
Glossary of Terms
(references to De Wijsbegeerte der Wetsidee, unless
indicated. See concordance
for correlation with pages in the New Critique. The concordance
is in pdf format.)
| anticipate |
|
| anticipation |
II, 420
NC II, 170, 179 (normative anticipations) |
| anticipatory |
II, 405
NC I, 29 (anticipatory structural moments)
NC II, 259 (anticipatory structure of the historical aspect), 455
(anticipatory meaning of law-sphere is only grasped in the Idea
in the transcendental direction of time). |
| future |
|
| guided or directed |
NC II, 184-85, 189 (guiding normative function) |
Anticipation is contrasted with retrocipation.
Anticipations are the analogies within a
given aspect to later aspects. By 'later,'
Dooyeweerd is referring to the order of temporal succession.
At one time, Dooyeweerd used the word 'analogy' to refer only to these
backward looking retrocipations.
Retrocipations therefore look back in the temporal succession of the
aspects. Anticipation looks forward. Our naive experience is limited
to the retrocipatory spheres. It is opened up by theory, which depends
on the anticipations in Ideas and theoretical synthesis.
Anticipatory aspects are opened up in the transcendental
direction of thought.
There is an interplay, a spiralling between the transcendental
and foundational directions of thought.
In the retrocipatory direction, we have a temporary resting point of
thought, but the transcendental direction resolves this back into the
unrest of meaning:
In other words, the retrocipatory direction of time
offers to theoretical thinking, at least provisionally, some resting-points
in the original meaning-nuclei. It is true that these resting-points
are again done away with by the transcendental direction of time without
which they would become rigid and meaningless. […] The only
reserve to be made is that the pont of comparative rest in this way
offered to philosophic reflection on the possibility of the modal
meaning-opening is only a provisional resting-point. In the transcendental
direction of thought it must necessarily be resolved into the essential
unrest of meaning. (NC II, 190).
The transcendental direction involves an unrest of meaning that finally
recognizes its own insufficiency:
In the Idea of a meaning-modus philosophical refleciton
oriented to our cosmonomic Idea passes through a process of successive
meaning-coherences in the transcendental direction of time. The internal
unreset of meaning drives it on from anticipatory sphere to anticipatory
sphere, and so from one anticipatory connection to another. At last
we arrive at the trasncendental terminal sphere of our cosmos and
reflect on the insufficinecy of the modal Idea (NC II, 284).
In anticipating, Ideas look towards the future.
They point towards fulfillment. There
is therefore an eschatological element
in Ideas.
The unfolding of temporal reality in its anticipatory
analogies is therefore a participation in the fulfillment of all things.
In his article “Het juridisch causaliteitsprobleem in it licht der
wetsidee,”Anti-revolutionaire Staatkunde 2 (1928) 21-124,
Dooyeweerd says at p.61:
De “ontsluiting der anticipatiesferen,”
als actieve “door-geestelijking” van de wetskringen, is
een religieus thema in de Calvinistische levens- en wereldbeschouwing,
een thema, dat zijn hoogste spanning verkrijjgt door de onmetelijke
kracht der in universeelen zin genomen allesbeheerschende praedestinatiegedachte.
Overal, in alle wetskringen moet de religieuze zin doordringen en den
zin der wetsgedachte “voleindigen,” al wordt in deze zondige
bedeeling dit ideaal nimmer vervuld, tenzij dan door Christus!
[The “unfolding of the anticipatory spheres,”
as an active “in-spiration" [lit. “spiritualizing-through”]
of the law-spheres, is a religious theme in the Calvinistic life and
worldview, a theme that reaches its highest tension through the immeasurable
power of the all-ruling idea of predestination, taken in its universal
meaning. Religious meaning must penetrate everywhere, in all law-spheres,
and it must “complete” the meaning of the law-idea, although
in this sinful dispensation this ideal is never fulfilled, except through
Christ!]
And at p. 113 Dooyeweerd says,
De “volle realiteit” als kosmische subjectiviteitseenheid
bouwt zich op in den organischen samenhang der subjectsfuncties, gelijk
alle wetskringen individueel slechts straalbrekingen zijn van Gods wereldplan.
[The “full reality” as cosmic unity of
subjectivity constructs itself in the organic coherence of the subject
functions, just as all law-spheres are individually only refractions
of God's world plan.]
The opening process depends on theory. Theory depends on the Gegenstand-relation.
But it also depends on the logical aspect. The logical sphere is the
anticipatory sphere for the pre-logical spheres (WdW II, 405).
Modal anticipations are complex, because each modal anticipation points
forward to a meaning-modus that has a retrocipatory sphere of its own
(NC II, 170). This is further complicated in the normative anticipations,
which do not refer to the merely retrocipatory structure of the anticipated
aspect, but refer to the opened out anticipatory spheres in the anticipated
aspect (NC II, 179).
Baader says that one who has been awakened to higher life does not just
anticipate eternal life, but also tries to realize it as it is already
rooted within nature:
…"ein solcher ins höhere gemeinsame
Leben Erweckter wird also nicht nur im Geiste dieses höhere, kosmische
und darum ewige Leben anticipiren, sondern auch einzelne Proben seiner
Reelheit, oder des bereits Eingewurzeltseins desselben in der Natur
erhalten." (Philosophische Schriften II, 4).
[…someone like that who has been awakened into
a higher common life will therefore not only spiritually anticipate
this higher, cosmic and therefore eternal life, but will also obtain
particular demonstrations of its reality, or of its already being rooted
within nature].
This is done when in our thinking and knowing we reach out beyond the
finite (the individual):
Das Denken, Wissen, Erkennen geht über die Endlichkeit
(Einzelnheit) hinaus, und ist die Vollführung der unmittelbaren
Anschauung zur vermittelten, welche man sonst auch die intellektuelle
nennt; es ist jener zur klaren Vernunft sich erhebend erhobene und erhoben
sich erhebende erste Glaube an die Wahrheit, die sich erprobende und
bewährende Zuversicht des Herzens auf sie (Werke 8,36f;
Sauer 52).
[This thinking, knowing, understanding reaches out
beyond finitude (individuality); it is the execution of the immediate
beholding intuition towards the mediated, which is otherwise also called
the intellectual, it is that which, elevating itself to clear reason,
is elevated; and it is the primary faith in truth which, being elevated,
elevates itself; it is the confidence of the heart, testing and verifying
itself in relation to the truth.]
Baader says that we have anticipations both of heaven
and of hell, depending on our religious ground principle or motive. There
is a demonic realm below that of the ‘earthly’ temporal, just
as there is a heavenly realm above the temporal. Within cosmic time, we
move towards our final state, and we anticipate where we are headed. This
anticipation is either through our heavenly eye, or our infernal eye:
In ecstasy as anticipation this integrity is seen by
the heavenly eye (if only momentarily) through the purely outer seeing,
or it is seen through the infernal eye. Shakespeare calls these moments
‘Eternal moments. (Über der Begriff der Zeit, 58,
ft. 14).
Thus, when we are gripped by the true Christian principle,
there is a reintegration, an eternal moment, or what Baader calls a transient
‘Silberblick.’ Dooyeweerd refers
to a similar anticipation of the eternal:
In the Biblical attitude of naïve experience the
transcendent, religious dimension of its horizon is opened. The light
of eternity radiates perspectively through all the temporal dimensions
of this horizon and even illuminates seemingly trivial things and events
in our sinful world [NC III, 29]
Kuyper refers
to the glimpses of the hellish and horrible. Kuyper says that after man’s
fall, the earth sank below the level that it originally had. A part of
the beauty of the earth was taken away. Thereafter, the unsightly, the
ugly and even the demonic and the horrible began to reveal themselves
as powers, both in their spiritual as well as material existence. Kuyper
differentiates between mere ugliness and the truly horrible:
Where there is only the retreat [moving backwards]
of former beauty, we have the beginning of ugliness. But as soon as
an antithetical principle
begins to work actively, there arises the sporadic anticipation of the
hellish and the horrible; this really finds its own true region in the
things that are under the earth, in the [katachthonia]…(‘Het
Calvinisme en de kunst,’ pp. 12 and 64 ft. 32).
Revised Aug 21/06
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