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.)
|subject||I, 63, 74-75, 77, 129
NC II, 552 (our selfhood is a subject, limited and determined by the law)
|subjected||I, 66 (subjection), 72 (is subject), 75-76, 80, 132
II, 486NC I, 11 (ego is subjected to a central law)
|subjectedness||I, 14, 129
II, 414 [‘onderworpenheid’]
|subjective||I, 7 (totality), 9, 14, 50, 75 (in Kant), 123 (in Litt), 132
II, 407, 482,485-86NC II, 548, 578 (my subjective insight into theoretical truth), 596 (transcendnetla a priori knowledge remains subjective)
|subjectivism||NC II, 570 (radical transcendental subjectivism)|
|subjectivity||I, 33, 57, 59, 72 (subjectivism), 76 (in irrationalism), 78, 80, 129 , 132
NC II, 583 (facutal subjectivity)
|sujet||I, 57, 74-76, 79
Both Baader and Dooyeweerd use the word ‘subject’ in the sense of being subject to, subjected under, God’s law. The law limits and determines the creature. Dooyeweerd uses the French word ‘sujet’– the created being is subjècted to a law that does not originate from this subject itself (NC I, 110; WdW I, 76: ‘onderworpen zijn’). Baader speaks of being ‘subject’ in this same sense. The creature must be subordinated under the Creator (Werke VIII, 84). This subordination is a ‘being subject.’ Baader speaks of subjection (‘Subjektion’) and also coins new words here, subjicierender and subjiziert (Werke IV, 47 ft; Weltalter 162; Zeit 56).
The subject-Idea is implied by the law-Idea (I, 61). This concept of subject is lost to immanence philosophy (I, 75).
Temporal reality has two sides: the law-side and the subject-side. And just as we have an Idea of law in the law-Idea, so also is there an Idea of the subject, the subject-Idea. The subject-Idea refers to the Ground-relation between totality of meaning, diversity of meaning, and coherence of meaning of the subject-side (I, 61). We subjectively misinterpret the laws due to our fallen selfhood (I, 132).
In my selfhood, I am subject to the central law of God. I as subject act from out of my supratemporal center. One of these acts is knowing. In my pre-theoretical knowledge, I act with respect to objects that are
Baader says that the creature must of necessity be subordinated under the Creator (Werke 8,84). This subordination is a “being subject.” Baader uses what appears to be a new word here, ‘subjicierender.’ He says that Schelling and Hegel have a false idea of the subject as something that can absolve itself from all objectivity (Brieven, Werke 15, 518).
Baader says that theoretical knowledge demands a double subjection–a subjection [Subjicirung] to God above as His creature, and a subjection to that which stands below. The subjection to the creature below is given in the kenosis, the entering of temporal reality. In his kenosis, Christ suspended his own glory and self-sacrifice. Similarly, as helping beings we ourselves must enter into the other beings, and must ourselves become conceivable [Sichsatzlich-machen], to embody ourselves [einverleiben] or to seed ourselves [einsäen] into the beings that are still bound. Just as God descended into the temporal through Christ, so we descend into the temporal. To do this requires that we acknowledge our solidarity and sympathy with those beings that require our help (Elementarbegriffe 554-559). I know that which I love in a different way than that which I do not love (Philosophische Schriften II, 140).
This double subjection gives us the ability to go out of our Center as well as to sink into it–both a centrifugal as well as a centripetal direction. Only as I subject myself to a Higher, do I have the power to subject that which is under me. Only serving can I rule. And only ruling do I serve The Son of Man came into the world to give witness to the truth. That is the destined end for Man, too, as the image of God (Weltalter 221, 222, 361). Our love is an affirmation of the Gegenstand by a denial of our self.
Revised Aug 21/06; Dec 24/16