Dr. J. Glenn Friesen

Herman Dooyeweerd: De Wijsbegeerte der Wetsidee (1935-36) Excerpt on Epistemology, Volume II

© J. Glenn Friesen 2003.

Notes regarding WdW II, 491

1. Corresponds to NC II, 560.

2. This is a very important section. It describes the different horizons of our experience:

(1) the religious: the transcendent horizon of the selfhood. It encompasses the other horizons.
(2) the temporal, the horizon of cosmic time, in which we experience the coherence as well as the modal refraction of meaning. The temporal horizon encompasses and determines the modal horizon. This horizon has continuity.
(3) the modal horizon, experienced pre-theoretically as well as articulated theoretically, and
(4) the horizon of individuality-structures. This horizon is encompassed and determined by the temporal and modal horizons.

3. Individuality structures are determined by the temporal and modal horizons. Thus, it is not the case that the modes are abstracted from things. Dooyeweerd does not begin with things.

4. Pre-theoretical "veils" the nature of the modal horizon. The modes are articulated and distinguished only in theory.

5. All temporal knowledge is religiously founded. This does not mean that it is based on theological propositions. The foundation is ontical.

6. All of our experience is rooted in the supratemporal self that participates in the redeemed root.

7. It is the selfhood that radiates perspectivally. Elsewhere he has said that the temporal functions are expressions of the selfhood.

8. Even the selfhood is nothing in itself. And the religious root does not exist "an sich."

9. The temporal dimensions (cosmic time, modal and individuality structures) relativize and restrict our knowledge. Our knowledge cannot be self-sufficient.

10. True knowledge of the cosmos is linked to true knowledge of the self, which is linked to true knowledge of God. He cites Calvin in support. That may or may not be a proper interpretation of Calvin. It is a breathtaking view of our experience and knowledge.

11. Our experience and knowledge, including knowledge about God, is relativized by but not to our temporal existence.

But like all human experience in this earthly dispensation, our knowledge of God, although directed to the absolute Truth, is also restricted and relativized by (but not at all to) our temporal cosmic existence (NC II, 561).

I understand by this that we do have experience of that which goes beyond the temporal, even if our theoretical articulation of that knowledge is limited. Our experience is not limited to our cosmic functions. Otherwise we could not know God, Self or cosmos (II, 493).