© J. Glenn Friesen
List of Articles
Articles by Herman Dooyeweerd:
3. In Dooyeweerd's last article, De Kentheoretische Gegenstandsrelatie en de Logische Subject-Objectrelatie." written in 1975 (two years before his death), he strongly criticizes the ideas of many of those who claim to follow his philosophy. His criticism is directed primarily at the interpretation of the Philosophy of the Law-Idea by D.F.M. Strauss. This article deserves to be studied closely by reformational philosophers today.
4. And see The last interview of Dooyeweerd. The lawyer Pieter Boeles interviewed Dooyeweerd in 1985. The interview was not published until after Dooyeweerd's death. It shows a very human Dooyeweerd with a great sense of humour.
5. In 1984, Magnus Verbrugge interviewed Dooyeweed. See 1974 Interview of Dooyeweerd, with mp3 audio files.
6.Herman Dooyeweerd: Encyclopedia of Legal Science (1946) (Introduction).
7. Herman Dooyeweerd: "The Idea of the Individuality Structure and the Thomistic Concept of Substance" Philosophia Reformata 8 (1943), 65–99; 9 (1944) 1–41, 10(1945) 25ff, 11(1946) 22ff.
8. Herman Dooyeweerd: "Dooyeweerd's 1964 Lecture, and Discussion"
9. Herman Dooyeweerd: "1974 Interview of Dooyeweerd, with mp3 audio files."
10. Herman Dooyeweerd: "The Romantic Poetry of Herman Dooyeweerd 1912-13."
11. Herman Dooyeweerd: “De leer van den mensch in de Wijsbegeerte der Wetsidee”, Correspondentie-Bladen VII (Dec. 1942), first translated as “The Theory of Man: Thirty-two Propositions on Anthropology” (mimeo, Institute for Christian Studies).
12. And of course see the translated excerpts from De Wijsbegeerte der Wetsidee.
Articles by D.H.Th. Vollenhoven:
1. Divergentierapport I [Report of Divergences I]
2. Problemen van de tijd in onze kring [Problems about time in our gorup]
3. Problemen rondom de tijd [Problems about time]
4. Excerpts from Vollenhoven's student writings on Frederik van Eeden.
The Responses by Dooyeweerd and Vollenhoven to the Curators of the Vrije Universiteit (1937-38).
In 1937, both Dooyeweerd and Vollenhoven were asked by the Curators of the Vrije Universiteit to respond to accusations about their philosophy which had been made by the theologian Valentin Hepp in a series of brochures he published entitled Dreigende Deformatie [Threatening Deformation]. The Responses by Dooyeweerd and Vollenhoven are essential to understanding their respective philosophies, and their views on how they fit into the Reformed tradition See Dooyeweerd and Vollenhoven: Responses to the Curators (1937-38)
Articles about Dooyeweerd and Vollenhoven:
1. J. Glenn Friesen: “The
Mystical Dooyeweerd: The Relation of his Thought to Franz von Baader,”
Ars Disputandi 3 (2003) ,
2. Since writing my article "The Mystical Dooyeweerd," I have proved that Kuyper had extensive knowledge and appreciation for Baader's philosophy. See J. Glenn Friesen: “The Mystical Dooyeweerd Once Again: Kuyper’s Use of Franz von Baader,” Ars Disputandi 3 (2003), [http://www.arsdisputandi.org/publish/articles/000130/index.html].
3. My article “Imagination, Image of God and Wisdom of God: Theosophical Themes in Dooyeweerd’s Philosophy,” (2006) discusses the Wisdom tradition within which Dooyeweerd's philosophy is situated, and how our imagination is dependent on our being created in the image of God. In our imagination, we discover the figure, the anticipation of what an individuality structure in the temporal world may become, but which is presently only a potential reality. In finding the figure within the temporal world, and in realizing it and embodying it, we form history, and we fulfill the reality of temporal structures. God’s law or Wisdom gives the connection between this internal figure of our imagination and the modal aspects in which our body and other temporal structures of individuality function.
4. The reformational philosopher D.F.M. Strauss has criticized
my article "The Mystical Dooyeweerd." In my response, I have
shown how Strauss has made serious misinterpretations of both Baader and
Dooyeweerd. My response has also allowed me to show the wider scope of
some of the issues involved.
5. Also see my article summarizing the differences between Dooyeweerd and D.F.M. Strauss: Dooyeweerd versus Strauss: Objections to immanence philosophy within reformational thought.
6. Dooyeweerd's last article was a sharp critique of the ideas of D.F.M. Strauss. Strauss responded to Dooyeweerd's critique in a 1984 article, where he argued that Dooyeweerd's ideas were contradictory. I have done a detailed analysis of Strauss's arguments, showing that he has misunderstood Dooyeweerd and that Strauss's logic is itself fallacious. See J. Glenn Friesen: Did Dooyeweerd Contradict Himself? A Response to D.F.M. Strauss.
7. D.F.M. Strauss has argued that Dooyeweerd changed his views regarding supratemporality. But Strauss has not interpreted Dooyeweerd correctly. See J. Glenn Friesen: Why did Dooyeweerd want to tear out his hair?
8. J. Glenn Friesen: “Monism, Dualism, Nondualism: A Problem with Vollenhoven’s Problem-Historical Method”
10. J. Glenn Friesen: “"Dooyeweerd, Spann and The Philosophy of Totality,” Philosophia Reformata 70 (2005), 2-22.
11. J. Glenn Friesen, “Dooyeweerd versus Vollenhoven: The religious dialectic within reformational philosophy,” Philosophia Reformata 70 (2005), 102-132.
13. J. Glenn Friesen: Principles and Positivization: Dooyeweerd and Rational Autonomy
14. J. Glenn Friesen:"Imagination, Image of God and Wisdom of God: Theosophical Themes in Dooyeweerd's Philosophy"
15. J. Glenn Friesen:"Kuyper, Dooyeweerd and the Quest for an Ecumenical Orthodoxy"
16. J. Glenn Friesen: "Why did Dooyeweerd want to tear out his hair?"
17. J. Glenn Friesen: "The Religous Dialectic Revisited"
18. J. Glenn Friesen:"Dooyeweerd's Philosophy of Aesthetics: A Response to Zuidervaart's Critique "
19. J. Glenn Friesen: "J.H. Gunning, Christian Theosophy and Reformational Philosophy review of Lieuwe Mietus, Gunning en de theosofie: Een onderzoek naar de receptie van de christelijke theosofie in het werk van J.H. Gunning Jr. van 1863-1876, (Gorinchem: Narratio, 2006). Review published in Philosophia Reformata 72 (2007) 86-91.
20. J. Glenn Friesen: "Johann Stellingwerff: History of Reformational Philosophy" book review published in Philosophia Reformata 71 (2006) 193-195.
21. J. Glenn Friesen: Robert Sweetman (ed.): In the Phrygian Mode. book review published in Philosophia Reformata 72 (2006) 184-188.
22. J. Glenn Friesen: Principles and Positivization: Dooyeweerd and Rational Autonomy.
23. In 95 Theses on Herman Dooyeweerd, I have summarized Dooyeweerd's philosophy in a way that emphasizes the ideas that he himself said were important. Almost every one of these ideas is opposed by current reformational philosophy. See Reformational Philosophy and the "95 Theses on Herman Dooyeweerd." And see The Religous Dialectic Revisited.
24. J. Glenn Friesen: Dooyeweerd,
Marlet and the new Catholic theology: From Baader to Pope Benedict
Articles by Franz von Baader
I have translated the following articles by Franz von Baader:
1. Concerning the Concept of Time (1818) [Über den Begriff der Zeit]
2. Elementary concepts concerning Time: As Introduction to the Philosophy of Society and History (1831) [Elementarbegriffe über die Zeit: als Einleitung zur Philosophie der Sozietät und Geschichte]
3. Concerning the conflict of religious faith and knowledge as the spiritual root of the decline of religious and political society in our time as in every time (1833) [Über den Zwiespalt des Religiösen Glaubens und Wissens als die geistige Wurzel des Verfalls der religiösen und politischen Societät in unserer wie in jeder Zeit]
List of Notes
Almost every passage that I have translated from Dooyeweerd's Wijsbegeerte der Wetsidee has notes commenting on the passage. Some of these notes are longer than others. For example, the Notes on the Foreword has a discussion about the origins of Dooyeweerd's philosophy. Other notes relevant to the sources that Dooyeweerd used are the notes on his relation to the following"
Because I have interpreted Dooyeweerd's philosophy in terms of nondualism, it is important to see what he himself said about some Hindu Ideas. See Dooyeweerd's own comparison to Hinduism.
Some of the most detailed commentary occurs in the meaning of the terms that Dooyeweerd uses. A list of these terms is given in the Linked Glossary. Many of these entries are mini-essays in themselves. Among the most important are the entries relating to:
Abstraction. How different is Dooyeweerd's view from that of reformational philosophers like D.F.M. Strauss or Roy Clouser?
Aspects. Do not assume you know what Dooyeweerd means by this.
Calvinism. Is Dooyeweerd's philosophy really Calvinistic?
Cosmic Consciousness. What does Dooyeweerd mean?
Cosmic Time. A key idea for Dooyeweerd's philosophy.
Creation, Fall and Redemption. Again, do not assume that you know what Dooyeweerd means by this Christian Ground-Motive.
Experience. Dooyeweerd's philosophy is based on experience.
Gegenstand. What does Dooyeweerd understand by the Gegenstand-relation?
Supratemporal Root. Humanity was created as the root of temporal reality. What does this mean?
Finally, there is a Bibliography that lists most of the works referred to in these Notes.
Revised Sept 9/09