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.)
|cosmos||I, 5-7, 10-12, 14, 17, 20, 22, 25, 28, 31-33, 37, 39-40, 43-44, 49, 54, 58, 64-66, 68, 73, 76 (law order), 78, 85, 121, 131
II, 496NC I, 4 (entire created cosmos; temporal cosmos), 55 (temporal cosmos)NC II, 34, 547 (as used by Scheler); 548 (‘earthly’ cosmos); 559-60; 564 (sharing in the fulness of meaning of the cosmos in Christ), 594 (cosmos itself is not individual)
NC III, 632
|cosmological||I, 7, 10 (cosmological thought), 23, 64, 71 (cosmological-temporal), 131
NC I, vi (cosmological principle of sphere sovereignty)
|cosmic||I, 7 , 65, 71-73, 131 (in Kant)
II, 407, 408, 482, 491, 488, 491, 494, 495NC I, 5 (selfhood as concentration point of all my cosmic functions)
NC II, 526 (primarily cosmic temporal coherence of meaning); 552 (cosmic all-sidedness); 560 (cosmic temporal horizon); 561 (temporal cosmic existence); 563 (horizon that God made for human experience in the cosmic order created by Him)
|cosmic coherence||I, 24, 29, 52, 70, 72-73, 129, 134
NC I, 3 (indissoluble inner coherence; inter-modal cosmic coherence)
|cosmic diversity||I, 21-22, 24, 26|
|cosmic functions||I, 5, 7|
|cosmic law order||I, 55-56, 64, 70-72, 77, 83, 128, 131|
|cosmic reality||I, 5, 12, 19-20, 25, 130|
|temporal cosmos||I, vi, 25, 36-37, 44, 122|
The a priori horizon of human experience is thus the Divine order of the ‘earthly’ creation istelf, in which man and all things have been given their structure and order in the cosmos. (NC II, 559)
The cosmos is that part of created reality that is subjected to cosmic time and to the law. Both are spoken of in the same sense. Dooyeweerd speaks of a cosmic law order and a cosmic order of time; they are the same (I, 70). That is why Dooyeweerd called his Philosophy of the Law-Idea the Philosophy of the Cosmonomic Idea. ‘Cosmonomic’ comes from ‘cosmos’ and ‘nomos’ [law].
The supratemporal selfhood is not subject to cosmic time. The cosmos is that part of creation that finds its root in this supratemporal selfhood, fallen, but redeemed in Christ the new root of creation.
The law itself is also differentiated in time. There is a central law in the religious fullness of meaning. but under the boundary line of time, this fullness of meaning breaks into law-side and a subject-side like the white light being refracted in a prism (I, 57).
Vollenhoven disagreed with this view of the place of the law. He thought that the law was outside the cosmos, and between God and cosmos.
The cosmos, as the temporal world, is sometimes referred to as the ‘earthly,’ in distinction from the supratemporal ‘heavenly.’ It is fallen, and Dooyeweerd says “the fallen earthly cosmos is only a sad shadow of God’s original creation (NC II, 34).
Dooyeweerd speaks of cosmology instead of metaphysics (Dooyeweerd’s opening lecture in 1926, cited by Verburg, 425). Cosmology differs from metaphysics because we ourselves experience the cosmos. We also experience the supratemporal root unity from which the cosmos is differentiated.
True knowledge of the cosmos is bound to true self-knowledge, which is bound to true knowledge of god (NC II, 560).
See also the entry for ‘cosmic consciousness.’
Baader refers to his philosophy of nature as both a theosophy and a cosmosophy (Werke I, 323). Betanzos says that in Baader’s view, humanity has the “cosmically significant vocation of redeeming nature by exercising his divine sonship” (Betanzos 145, citing Werke 10,221). Baader speaks of cosmic fulfillment. The incarnation “was part of a cosmological process which involved not only all of mankind, but all of nature as well” (Betanzos 296).
Revised May 15/06; Dec 23/16