Book Review: The Philosophy of Herman Dooyeweerd, Expanded Edition by Danie F. M. Strauss, Jordan Station, ON: Paideia Press, 2024, ISBN: 978-1990771835, Paperback, 516 pages.
Herman Dooyeweerd (1894–1977) is widely regarded as a towering figure in 20th-century Reformed Christian thought. His Philosophy of the Law-Idea, also referred to as the Philosophy of the Cosmonomic Idea, offers a sophisticated reorientation of philosophical inquiry rooted in the sovereignty of God’s law-order over all creation. In The Philosophy of Herman Dooyeweerd, Danie F. M. Strauss, a leading scholar in Reformational thought, provides an expanded and comprehensive introduction to Dooyeweerd, exploring his philosophical system and its implications for man’s life and thought.
The genius of Dooyeweerd’s thought lies in his ability to challenge the reductionisms that dominate modern and postmodern thought. Unlike systems that reduce reality to material, rational, or subjective terms, Dooyeweerd’s philosophy emphasizes the distinctiveness and coherence of different aspects of reality, each governed by its own laws under God’s sovereign will and design. For Dooyeweerd, human activity, whether in science, politics, art, or ethics, must be understood within this framework of modal laws, which are integrally related yet irreducible to one another. This philosophical framework stands as a corrective to the fragmented, dualistic modes of thought that have characterized much of Western thought.
Strauss’ expanded edition meticulously presents these central ideas in Dooyeweerd’s thought, allowing both new and seasoned readers to grasp the breadth of his philosophical vision. Central to this vision is the antithesis Dooyeweerd draws between Christian and non-Christian thought—a radical division that stems from one’s ultimate commitment either to God’s revelation or to autonomous human reason. Strauss captures the depth of this antithesis, showing how Dooyeweerd’s Christian philosophy provides a robust alternative to fallen systems of thought.
When one becomes familiar with Dooyeweerd, it becomes clear that he is no ordinary, run-of-the-mill Christian intellectual. The testimony of several scholars, both Christian and non-Christian, affirms the exceptional nature of Dooyeweerd’s contributions. Notably, Prof. G.E. Langemeijer, former Attorney General of the Dutch Appeal Court, recognized Dooyeweerd as “the most original philosopher Holland has produced, even Spinoza not excepted.” This high praise, especially from a non-Christian scholar, underscores the originality and profound insight of Dooyeweerd’s thought. Similarly, Prof. Giorgio Delvecchio, a prominent neo-Kantian philosopher, described Dooyeweerd as “the most profound, innovative, and penetrating philosopher since Kant.” These acknowledgments, being from leading figures outside the Reformed tradition, highlight the wide-reaching impact of Dooyeweerd’s philosophy.
What makes Dooyeweerd’s philosophy so striking is its comprehensive vision of reality, deeply rooted in a Christian worldview. Dooyeweerd sought to demonstrate that the entire cosmos is subject to God’s laws, and that true knowledge—whether in the sciences, humanities, or the arts—must begin with a commitment to the Word of God. This conviction, which permeates Dooyeweerd’s entire system, sets him apart from other philosophers who have operated within a fallen framework. Dr. P.B. Cliteur, a humanist and president of the Humanist League in the Netherlands, admitted that Dooyeweerd was “undoubtedly the most formidable Dutch philosopher of the 20th century,” going so far as to confess that “examples [of such insight] simply don’t exist” within his own humanist tradition.
Strauss’ publication, The Philosophy of Herman Dooyeweerd, invites readers to ponder the deeper questions of the concept of “worldview” that Dooyeweerd so masterfully addressed. The book stands as a testament to Dooyeweerd’s intellectual rigor and his unwavering commitment to grounding all human thought in the Creator’s sovereign law-order.
For those already familiar with Dooyeweerd’s work, this expanded edition serves as an invaluable resource for further exploration of his philosophy. Strauss’ scholarship is thorough and clear, offering both historical context and detailed analysis of Dooyeweerd’s key concepts. For newcomers to Dooyeweerd, this book provides a challenging and yet reasonably accessible introduction to one of the most original and profound philosophers in the Reformed tradition.
In conclusion, The Philosophy of Herman Dooyeweerd is essential reading for anyone interested in Reformed Christian philosophy, and Strauss’ expanded edition further solidifies Dooyeweerd’s place as a singular thinker whose insights continue to challenge and inspire scholars across various disciplines. This book not only preserves the legacy of Dooyeweerd’s thought but also invites readers to engage with the foundational question of what it means to live and think in radical submission to the Word of God.
