Dooyeweerd summarises this in [NC, I:526 ff.].
The new topics are found in Volume II, which sets out Dooyeweerd's theory of modal spheres or aspects and its approach to epistemology, and Volume III, which sets out Dooyeweerd's theory of individuality structures (thingness) and enkaptic relationships. The new topics arise because Dooyeweerd's theories let us see reality from a different direction, and so we see new 'states of affairs', or see them in a new light. Here are some of the new states of affairs or topics, which Dooyeweerd throws new light upon:
However that may be,
But, allowing that philosophy itself is not absolute or autonomous, Dooyeweerd showed by transcendental critique
If this is so, then how do we go about making contact? He first sets out the conditions.
He continues, "Each philosophy may strive in a noble competitive manner to work at a common task." (So he allows that most or all philosophies might offer useful insight.)
Then he gives the condition: "But this cooperation can only take place on one condition. The schools of immanence-philosophy must be ready to abandon their theoretical dogmatism and they must take seriously the transcendental critique of philosophic thought set forth in our Prolegomena." [p.527]
A little later, he puts this a different way, "Philosophical discussion is possible between schools which do not have the same starting point, if, and only if, a sharp distinction is made between authentic theoretical judgments (concerning which philosophic discussion is possible) and the necessary pre-theoretical prejudices which lie at the foundation of such theoretical judgments." (These prejudices are the pre-theoretical / religious choices referred to above.)
"Philosophical discussion about the theoretical judgments is to be based on the undeniable states of affairs in the structures of theoretical thought and of empirical reality which precede all theoretical interpretation and are to be established with [
epoché] of the latter. They [the states of affairs] are to be confronted with the different philosophical views in order to investigate whether these views, each from their own super-theoretical starting-point, are able to account for them in a satisfactory way." [p.527].
Notice how he includes in 'states of affairs' not only empirical reality itself but also the reality of theoretical thought. In this way, theoretical thought is not elevated to an autonomous position. One might align these with ontology and epistemology respectively - the world and how it can be (theoretically) known. So, every philosophy must show how it deals with both the world and how it can be known, while itself acting in a theoretical way.
As Clouser  shows, this leads to at least three levels of possible inconsistency in theory, and many theories fall at one or more of them.
This page is part of a collection that discusses application of Herman Dooyeweerd's ideas, within The Dooyeweerd Pages, which explain, explore and discuss Dooyeweerd's interesting philosophy. Email questions or comments would be welcome.
Written on the Amiga and Protext.
Compiled by (c) 2010 Andrew Basden. But you may use this material subject to conditions.
Created: 17 June 2010 Last updated: