Linked Glossary of Terms
(references to De Wijsbegeerte der Wetsidee, unless indicated. See concordance for correlation with pages in the New Critique. The concordance is in pdf format.)

anticipation II, 420

NC II, 170, 179 (normative anticipations)

anticipatory II, 405

NC I, 29 (anticipatory structural moments)
NC II, 259 (anticipatory structure of the historical aspect), 455 (anticipatory meaning of law-sphere is only grasped in the Idea in the transcendental direction of time).

guided or directed NC II, 184-85, 189 (guiding normative function)

Anticipation is contrasted with retrocipation.

Anticipations are the analogies within a given aspect to later aspects. By ‘later,’ Dooyeweerd is referring to the order of temporal succession. At one time, Dooyeweerd used the word ‘analogy’ to refer only to these backward looking retrocipations.

Retrocipations therefore look back in the temporal succession of the aspects. Anticipation looks forward. Our naive experience is limited to the retrocipatory spheres. It is opened up by theory, which depends on the anticipations in Ideas and theoretical synthesis.

Anticipatory aspects are opened up in the transcendental direction of thought.

There is an interplay, a spiralling between the transcendental and foundational directions of thought. In the retrocipatory direction, we have a temporary resting point of thought, but the transcendental direction resolves this back into the unrest of meaning:

In other words, the retrocipatory direction of time offers to theoretical thinking, at least provisionally, some resting-points in the original meaning-nuclei. It is true that these resting-points are again done away with by the transcendental direction of time without which they would become rigid and meaningless. […] The only reserve to be made is that the point of comparative rest in this way offered to philosophic reflection on the possibility of the modal meaning-opening is only a provisional resting-point. In the transcendental direction of thought it must necessarily be resolved into the essential unrest of meaning. (NC II, 190).

The transcendental direction involves an unrest of meaning that finally recognizes its own insufficiency:

In the Idea of a meaning-modus philosophical reflection oriented to our cosmonomic Idea passes through a process of successive meaning-coherences in the transcendental direction of time. The internal unrest of meaning drives it on from anticipatory sphere to anticipatory sphere, and so from one anticipatory connection to another. At last we arrive at the transcendental terminal sphere of our cosmos and reflect on the insufficiency of the modal Idea (NC II, 284).

In anticipating, Ideas look towards the future. They point towards fulfillment. There is therefore an eschatological element in Ideas.

The unfolding of temporal reality in its anticipatory analogies is therefore a participation in the fulfillment of all things. In his article “Het juridisch causaliteitsprobleem in it licht der wetsidee,”Anti-revolutionaire Staatkunde 2 (1928) 21-124, Dooyeweerd says at p.61:

De “ontsluiting der anticipatiesferen,” als actieve “door-geestelijking” van de wetskringen, is een religieus thema in de Calvinistische levens- en wereldbeschouwing, een thema, dat zijn hoogste spanning verkrijjgt door de onmetelijke kracht der in universeelen zin genomen allesbeheerschende praedestinatiegedachte. Overal, in alle wetskringen moet de religieuze zin doordringen en den zin der wetsgedachte “voleindigen,” al wordt in deze zondige bedeeling dit ideaal nimmer vervuld, tenzij dan door Christus!

[The “unfolding of the anticipatory spheres,” as an active “in-spiration” [lit. “spiritualizing-through”] of the law-spheres, is a religious theme in the Calvinistic life and worldview, a theme that reaches its highest tension through the immeasurable power of the all-ruling idea of predestination, taken in its universal meaning. Religious meaning must penetrate everywhere, in all law-spheres, and it must “complete” the meaning of the law-idea, although in this sinful dispensation this ideal is never fulfilled, except through Christ!]

And at p. 113 Dooyeweerd says,

De “volle realiteit” als kosmische subjectiviteitseenheid bouwt zich op in den organischen samenhang der subjectsfuncties, gelijk alle wetskringen individueel slechts straalbrekingen zijn van Gods wereldplan.

[The “full reality” as cosmic unity of subjectivity constructs itself in the organic coherence of the subject functions, just as all law-spheres are individually only refractions of God’s world plan.]

The opening process depends on theory. Theory depends on the Gegenstand-relation. But it also depends on the logical aspect. The logical sphere is the anticipatory sphere for the pre-logical spheres (WdW II, 405).

Modal anticipations are complex, because each modal anticipation points forward to a meaning-modus that has a retrocipatory sphere of its own (NC II, 170). This is further complicated in the normative anticipations, which do not refer to the merely retrocipatory structure of the anticipated aspect, but refer to the opened out anticipatory spheres in the anticipated aspect (NC II, 179).

Baader says that one who has been awakened to higher life does not just anticipate eternal life, but also tries to realize it as it is already rooted within nature:

…”ein solcher ins höhere gemeinsame Leben Erweckter wird also nicht nur im Geiste dieses höhere, kosmische und darum ewige Leben anticipiren, sondern auch einzelne Proben seiner Reelheit, oder des bereits Eingewurzeltseins desselben in der Natur erhalten.” (Philosophische Schriften II, 4).

[…someone like that who has been awakened into a higher common life will therefore not only spiritually anticipate this higher, cosmic and therefore eternal life, but will also obtain particular demonstrations of its reality, or of its already being rooted within nature].

This is done when in our thinking and knowing we reach out beyond the finite (the individual):

Das Denken, Wissen, Erkennen geht über die Endlichkeit (Einzelnheit) hinaus, und ist die Vollführung der unmittelbaren Anschauung zur vermittelten, welche man sonst auch die intellektuelle nennt; es ist jener zur klaren Vernunft sich erhebend erhobene und erhoben sich erhebende erste Glaube an die Wahrheit, die sich erprobende und bewährende Zuversicht des Herzens auf sie (Werke 8,36f; Sauer 52).

[This thinking, knowing, understanding reaches out beyond finitude (individuality); it is the execution of the immediate beholding intuition towards the mediated, which is otherwise also called the intellectual, it is that which, elevating itself to clear reason, is elevated; and it is the primary faith in truth which, being elevated, elevates itself; it is the confidence of the heart, testing and verifying itself in relation to the truth.]

Baader says that we have anticipations both of heaven and of hell, depending on our religious ground principle or motive. There is a demonic realm below that of the ‘earthly’ temporal, just as there is a heavenly realm above the temporal. Within cosmic time, we move towards our final state, and we anticipate where we are headed. This anticipation is either through our heavenly eye, or our infernal eye:

In ecstasy as anticipation this integrity is seen by the heavenly eye (if only momentarily) through the purely outer seeing, or it is seen through the infernal eye. Shakespeare calls these moments ‘Eternal moments. (Über der Begriff der Zeit, 58, ft. 14).

Thus, when we are gripped by the true Christian principle, there is a reintegration, an eternal moment, or what Baader calls a transient ‘Silberblick.’ Dooyeweerd refers to a similar anticipation of the eternal:

In the Biblical attitude of naïve experience the transcendent, religious dimension of its horizon is opened. The light of eternity radiates perspectively through all the temporal dimensions of this horizon and even illuminates seemingly trivial things and events in our sinful world [NC III, 29]

Abraham Kuyper refers to the glimpses of the hellish and horrible. Kuyper says that after man’s fall, the earth sank below the level that it originally had. A part of the beauty of the earth was taken away. Thereafter, the unsightly, the ugly and even the demonic and the horrible began to reveal themselves as powers, both in their spiritual as well as material existence. Kuyper differentiates between mere ugliness and the truly horrible:

Where there is only the retreat [moving backwards] of former beauty, we have the beginning of ugliness. But as soon as an antithetical principle begins to work actively, there arises the sporadic anticipation of the hellish and the horrible; this really finds its own true region in the things that are under the earth, in the [katachthonia]…(‘Het Calvinisme en de kunst,’ pp. 12 and 64 ft. 32).

Revised Aug 21/06
Revised June20/13 [typos]; Dec 23/16