It is undoubtedly true that in the pre-theoretical attitude we continue to experience the identity of a thing, while observing it to be susceptible to change. There is, however, a limit to the amount of change that is compatible with our experience of the identity of a thing.
In the Prolegomena we discovered the cosmic order of time, which, as the limit to our ‘earthly’ temporal cosmos, determines the structure of reality in its diversity of meaning, both as regards its modal and typical laws and its subjectivity, including its subject-object-relations.
Dooyeweerd’s first systematic presentation of hia philosophy filled him with such a deep sense of appreciation to God for the strength He granted him to overcome innumerable difficulties.
The fractured individualism evident in our culture has made people seek forms of identity in pursuit of freedom, but it is a freedom never attained and at cost of the family.
The book of Prof. Dr. Jan Lever, entitled “Creation and Evolution” (1956), which appeared in an excellent English translation from the hand of Dr. P.G. Berkhout, is at present among the most discussed works in Reformed theological circles, both here and abroad, in the sphere of the relation between faith and science.
What is the meaning of this Philosophy? It is a fact generally known that the student who sets himself to study the history of Philosophy finds himself much embarrassed and even disappointed because he must observe profound disagreement between the different schools even with regard to the most fundamental principles of philosophy.
This provisional publication presents the first half of a series of articles issued by the Christian philosopher Herman Dooyeweerd in the years 1945-1948 in Nieuw Nederland, a Dutch periodical of which the author was editor-in-chief.
We acknowledge that the antithesis cuts right through the Christian life itself. Everywhere, in personal life, in the life of the Christian family, in Christian organizations and political groups, even in the Christian church there has been gratifying evidence of genuine vitality.
Even a first, provisional attempt to delimit the area of sociology of law from other “modal”- branches of sociology, such as sociology of ethics, of “religion”, of language, economics, art, etc., is inescapably confronted with a problem of legal philosophy.
Closer scrutiny teaches us that in the various branches of science there is no such thing as an unambiguous employment of these basic concepts.