concentric

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.)

concentration NC I, 31 (religious concentration of the radix of our existence), 57 (religion as the innate impulse of human selfhood to direct itself toward the true or pretended absolute Origin of all temporal diversity of meaning, which it finds focused concentrically in itself).

The selfhood stands under a law of religious concentration, which makes it restlessly search for its own Origin and that of the whole cosmos. “Het dilemma voor het christelijk wijsgeerig denken en het critisch karakter van de Wijsbegeerte der Wetsidee,” Philosophia Reformata 1 (1936), 1-16, at 14.

concentric
NC I, 33 (concentric relatedness to the selfhood), 57 (religion can be approximated only in the concentric direction of our consciousness, not in the divergent one, not as a Gegenstand)
concentration point I, 7 (selfhood), 19, 24, 25 (concentration of existence), 26, 30-31

NC I, 5 (selfhood as concentration point of all my cosmic functions), 15 (truth of the radical concentration point is immediately evident), 31 (supratemporal), 59 (ego as concentration point of our individual existence)

NC III, 783 (rational-moral functions concentrated in man)

“Het dilemma voor het christelijk wijsgeerig denken,” Philosophia Reformata 1 (1936) 1-16 [‘Dilemma’] at 13. All modal aspects of temporal human existence find their supra-modal concentration point in the selfhood.

“Het transcendentale critiek van het wijsgeerig denken,” Philosophia Reformata 6 (1941), 1-20 at 11.The Archimedean point is supra-individual, since is is not only the concentration point of individual human existence, but of the whole temporal cosmos in its diversity of modal aspects. But our individual thinking selfhood must participate in this supra-individual point of concentration. Page 12: selfhood as concentration point of the whole of individual temporal human existence.

religious law of concentration I, 131

Encyclopedia of Legal Science (1967 SRVU edition)_, 22 “Wij kunnen deze wet de religieuze concentratiewet noemen.”

Our selfhood is the concentration point of temporal reality. In this concentration point, all meaning-aspects coincide in a fullness of meaning. the concentration point in which all the different modalities coalesce is not an ontical sphere of substances. It is the concentration point of meaning in the image of God, which is nothing in itself, but rather the reflection of the Divine Being in the central human sphere of creaturely meaning. (NC III, 69).

The selfhood stands under a law of religious concentration, which makes it restlessly search for its own Origin and that of the whole cosmos. “Het dilemma voor het christelijk wijsgeerig denken en het critisch karakter van de Wijsbegeerte der Wetsidee,” Philosophia Reformata 1 (1936), 1-16, at 14.

The Idea of the selfhood as a concentration point is the reverse of the image of the prism, in which the undifferentiated unity of the selfhood is differentiated by cosmic time.

We cannot get beyond the opposition in the Gegenstand relation unless it is directed above itself to a transcendent supra-temporal concentration point (NC I, 31).

The Jesuit Fr. Michael J. Marlet has emphasized the role that the law of religious concentration plays in Dooyeweerd’s philosophy. God’s law is a law of concentration towards the supratemporal religious root. The cosmic temporal coherence is directed towards our supratemporal selfhood, which in turn is directed to the eternal Origin. See “Dooyeweerd, Marlet and the New Catholic Theology: From Franz von Baader to Pope Benedict XVI.”

Revised Dec 23/12

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