Although provisional concepts of the number and sequence order of modal aspects were not immediately settled, in 1930 the 14 known aspects appeared in the publications of Vollenhoven and Dooyeweerd. In his discussion of the problems surrounding the idea of time in 1968, Vollenhoven asserted that he has no objection to "the order of succession of the mechanical as the lowest and the energetic as the highest" (Vollenhoven, 1968:3). The repeated emphasis on the distinction between the prefunctional functions of the heart and the modal functions in Vollenhoven's philosophy underscores the deeper convergence present in the thought of the founders of reform philosophy.
The implication of the way he put it is that there cannot be an impasse if both the modal aspects and the central religious dimensions are considered temporary. Four years later, the '+' sign is explained in the original quantitative meaning of the numerical time order (Dooyeweerd, 1935- II:63). On the law side of the quantitative aspect, time expresses itself as the arithmetical time order of succession.
This is most clearly shown by an analysis of the historical development of time measurement.
Shortcomings
Dooyeweerd's indication of the core meaning of the physical aspect is also acceptable to the physicist (Stafleu, 1966:129). This awareness arises from the core meaning of the kinematic aspect, referred to above as uniform flow (motion) and best represented by the term constancy. They also did not realize that the term constancy actually indicates the core meaning of the kinematic aspect.
This idea of its uniqueness and individuality is nothing but a referential and transcending mode of the concept in which the entry point of the arithmetical aspect is used. The modal meaning of steady flow (continuity, persistence, stability), revealing the essential irreducible meaning of the kinematic aspect (as we have emphasized earlier), serves as an entry point to our idea of the identity of this chair and must be distinguished from the concept of relative movement of the chair. A transcendent concept-use of the meaning of change offers the counterpart of the idea about the identity of the chair - it is constantly changing.
Also Vollenhoven did not connect the term stability with the essential meaning of kinematic mode. However, the essential meaning of the cultural-historical mode is actually given in the power of control or formation. And "having power" is equivalent to the notion of sovereignty—from which we can see that the assertion of God's sovereignty simply uses a historical modal term in a way that transcends the concept.25 Likewise the idea of the validity of God's law ( its being in force ) derives from a transcendental use of the concept of the meaning of the physical aspect.
But in this negation of spatiality an idea use of the spatial term 'above' is present - showing that the negation of spatiality is achieved by employing the meaning of space. From the perspective of the nature of trans-conceptual knowledge, the choice between the terms above (Vollenhoven in his trans-conceptual use of a spatial term) and page (Dooyeweerd in a similar trans-conceptual use of another spatial term) is insignificant. The conceptual use of the concept of unity and multiplicity (or: the one and the many) is focused on the numerical aspect.
From the perspective of an idea-use of spatial terms there is also a fundamental similarity, firstly in terms of the idea of 'above' and 'below' (being subject). Furthermore, it is also insufficient to define irrationalism as an absolutization of the factual side of reality.
The “quasi-monism” present in Vollenhoven’s and Dooyeweerd’s distinction between God and creation
But a better understanding of rationalism is to define it as an absolutization of conceptual knowledge. Naturally, rationalism can no longer be defined as an absolutization of the legal side of reality, as Dooyeweerd did, because universality is also present on the factual side of reality. In other words, while rationalism leaves no room for true concept-transcending knowledge, irrationalism leaves no room for true conceptual knowledge.29.
Biblical uses of modal terms in a way that transcends concept, such as the idea that God is omnipresent (spatial), that God is omnipotent (or: sovereign - cultural-historical), that God is just (jural), etc. . However, the author is confident that none of these will negate any of the other biblical instances cited of ways of speaking about God that transcend concept. Dooyeweerd will (and does!) therefore also affirm God's sovereignty, while Vollenhoven will certainly not deny God's permanence ('being').
To speak of the sovereignty of God or of God's essence thus appear to be complementary concept-transcending modes of speech—modes that are not at all in conflict with each other. Once the nature of concept-transcending knowledge is recognized, it should be clear that any attempt to promote a single mode of concept-transcending knowledge must be avoided, as this may reveal an indebtedness to some one-sided legacy. The 19th century, for example, was generally in the grip of the one-sided distorting over-accentuation of the (in itself legitimate) idea-use of terms derived from the biotic mode of reality.
However, sometime in the late twenties of the last century, he experienced his "linguistic turn" and then began to give priority to the term zin (meaning) - without completely abandoning the term organic, because the latter rarely, but it still appeared alongside his zine. subsequent thinking. The essential point is that each modal aspect opens up the possibility of using the terms derived from it in a way that transcends the concept. Therefore, a comprehensive or integral philosophical approach should not elude anyone, nor should any of these ways of speaking that transcend the concept gain a privileged position in our philosophical reflection (to the exclusion of others).
The impact of nominalism on Dooyeweerd’s thought
The legacy of Plato and Aristotle is present in the threefold view of universals of the realistic metaphysics of medieval scholasticism: (i) universalia ante rem (Plato's ideas in the mind of God), (ii) universalia in re (what Aristotle called the form universal substantial ) and (iii) universalia post rem (universal concepts within the human mind). With respect to the typical structure of entities, nominalism does not accept any conditional order (universal structures for), or any regularity (universal structuring) of such entities. It is also wrong to say that Dooyeweerd denied the reality of the conformity of law (wetmatigheid), because he constantly talks about the regularity of reality.
However, these qualifications should not blind us to the fact that Dooyeweerd's lack of appreciation of the universal side of concrete entities operating on the factual side of reality does indeed continue an essential element of the irrationalist side of nominalism, given the view that concretely existing entities ("outside the human mind") are merely individual. Vollenhoven introduces his idea of the (irreducible) determination of this and that in such a way that it does not simply pertain to entities (such as a human being, an animal, a plant, and physical material), but also to what can be determined. as modal. subjects (such as mathematical figures and numbers) (see Vollenhoven, 2005:27 ff., 37). Dooyeweerd in turn proceeds from his analysis of the modal aspects of reality into what he calls structures of individuality or structures of individuality.
He discusses the "problem of individuality within the modal framework of legal spheres" as a transitional theme (cf. 1997-II:414 ff.). Seen from the point of view of modal aspects, we therefore encounter different forms of individuality and order within each modality. It is for this reason that the first type of universality is an essential property of modal aspects—after all, every entity in principle operates in every modal aspect.
We have seen that without our intuition of the core meaning of number we will not be able to understand the distinction or individuality of any entity. As such, this notion therefore represents an idea-use or concept-transcending use of the modal meaning of number that points beyond the limits of this aspect in its reference to the (multifaceted) uniqueness of entities. The irreducibility of individuality and universality is thus ultimately co-conditioned by the irreducibility of the aspects of number and space, because these two modes fundamentally mediate our reflection on the generality and particularity of entities.
Concluding remarks
Of course, this does not mean that the ontic diminution of individuality is ignored or that individuality can be fully explained in modal terms. The "quasi-monistic" tendency present in the thought of Vollenhoven and Dooyeweerd, manifested in the apparent preference for exit. Once the modal domains from which these terms are derived are identified, it also immediately becomes clear that the overarching modes of speech that invoke different modal aspects are not mutually exclusive, but in fact complementary.
This is especially evident in the apparent difference of opinion regarding the distinction between temporal and supratemporal, because Dooyeweerd's honest recognition that the distinction between creative diversity and the central religious dimension could best be formulated differently actually relativized both the difference of opinion and the distinction itself. Because why else would he notice in 1964 that he can tear it from his head that he ever used this expression?. For that reason, this article calls for an understanding of the philosophy behind the founders of our Reformation philosophical tradition and highlights what they share, thereby reducing the differences between them to their true, relatively insignificant proportions compared to what they share - down to the very core of their common dependence on God's life-giving Spirit, who passed on to future generations of scholars a dynamic philosophical perspective in the service of a fruitful and constructive ongoing development of the ideal of Christian Science.
Edited by McKeon, Richard, with an introduction by Reeve, C.D.C. Originally published by Random House in 1941). De Structuur der Rechtsbeginselen en de Methode der Rechtswetenschap in het Licht der Wetsidee (The Structure of Legal Principles and the Method of Jurisprudence in the Light of the Cosmonomic Idea). The modal aspects as entry points to our experience of and reflection on the created reality.
