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.)

direct I, 6, 8, 10, 18, 19, 26, 33-34, 41, 43-44, 50, 52-56, 67, 122, 133
directing I, 131
II, 424, 482, 485, 496
direction I, 7, 14 (to the selfhood), 24, 26, 28 (to totality), 31-33, 54, 61, 83
II, 407 (to the selfhood), 408, 414, 491, 492, 494, 497NC II, 284, 479
NC III, 90-91

Dooyeweerd speaks of “direction” in different senses depending on the dimension of our experience being considered:

1. In the religious dimension of our experience, it refers to the direction of our heart, either towards God our true Origin, or away from God towards a pretended origin. These are the two directions of the antithesis.

2. In the temporal dimension, there is a distinction between the foundational and the transcendental directions of time. The foundational direction refers to the past, the Origin and totality from which we arise as differentiated temporal beings. The transcendental direction points towards the future re-integration with our true selfhood and with God in our Sonship with God. It seems that this is also the difference between pre-theoretical cosmic consciousness and post-theoretical cosmic consciousness:

When the epoché of theoretical thought is cancelled, we fall back into the enstatic intuitive attitude of naïve experience (NC II, 482). From the transcendental direction of time we return to the foundational direction. We must re-enter the continuity of cosmic time. It is by means of intuition that our modal analytical function of meaning enters the continuity of cosmic time (II, 409). By “falling back” he also means that we return to the foundational direction:

Theoretical intuition, actualized in synthetical thought, is no more detached from pre-theoretical intuition, operative in enstatic thought, than the transcendental direction in the cosmic order of time is detached from the foundational direction. In the inter-modal synthesis and analytical disjunction of the modal aspects of experience our theoretical intuition is actualized in synthetical thought as insight. It can only be understood as a deepening of pre-theoretical intuition, to which it must always refer in the foundational direction of time. (NC II, 479; Cf. II, 414).

Note: The NC translation speaks of an “inter-modal synthesis of meaning.” This is confusing, and may have led to Strauss’s error. The original Dutch only speaks of a meaning synthesis [zin-synthesis]. The theoretical synthesis is between our actual thought [an act from out of our selfhood] and the Gegenstand of abstracted aspects, which is not actual or ontical, but only intentional. See synthesis.

But from this quotation, we can see that theory is in the transcendental direction of time, and naive experience is in the foundational direction. After the synthesis, theory must refer “in the foundational direction” to pre-theoretical intuition, which is operative in enstatic thought. And enstatic thought occurs only in naive experience. There is a movement in the transcendental direction in theory and then we fall back into the foundational direction. But the return is a deepened naive experience. There is a kind of spiraling back and forth, an ever-deepening. A good phrase to describe this is Abhishiktananda’s phrase, “Ascent to the depths of the heart.”

3. In the modal dimensions, direction is expressed as an earlier or later succession of the aspects in cosmic time. Within the aspects there are retrocipatory and anticipatory analogies which point to the other aspects in the coherence of cosmic time.

4. Individuality structures have a founding function and a leading function. In a structure of individuality, the leading function qualifies every individuality totality belonging to the same kingdom or realm. The foundational function has the nuclear type of individuality (NC III, 90-91).

5. In our theoretical thought, concepts are based on the retrocipatory aspects; concepts look back in time. Our Ideas look forward in time and are based on anticipatory aspects. Faith as the boundary and leading function gives direction to our thought.

Revised Oct. 27/05; Dec 24/16