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Herman Dooyeweerd (7 October 1894, Amsterdam – 12 February 1977, Amsterdam) was a Dutch juridical scholar by training, who by vocation was a philosopher and a co-founder of the ''Philosophy of the Cosmonomic Idea''〔Several names for Dooyeweerd's system have appeared over the last few decades. His original ''De Wijsbegeerte der Wetsidee'' (3 vols., Amsterdam: H.J. Paris, 1935-6) translates as "The Philosophy of the Law-Idea". However, Dooyeweerd wrote in his later ''New Critique of Theoretical Thought'' that the "best English term corresponding to it seems to be ‘cosmonomic Idea’, since the word ‘law’ used without further specification would evoke a special juridical sense which, of course, cannot be meant here" (NC I, 93). While this phrase has been popular among Dooyeweerd scholars, some have also used the phrase "law framework philosophy", such as Roy Clouser (cf. Clouser 2005, 2010) and Adolfo Garcia de la Sienra Guajardo (cf. Garcia de la Sienra 2010).〕 with Dirk Vollenhoven.〔While many Dooyeweerd scholars believe Dooyeweerd's thought to be compatible with that of Vollenhoven, others have cast doubt on such a view. For the former view, see Wolters (1985). For the latter, see Friesen (2005).〕 Dooyeweerd made several contributions to philosophy and other theoretical thought, including concerning: the nature of diversity and coherence in everyday experience, the transcendental conditions for theoretical thought, the relationship between religion and philosophy, and a different view of meaning, being, time and self. Dooyeweerd is most famous for his suite of fifteen aspects (or 'law-spheres'), which are distinct ways in which reality can be meaningful and good, and can exist and occur. This suite of aspects is finding application in practical analysis, research and teaching in such diverse fields as built environment, sustainability, agriculture, business, information systems and development. Danie Strauss, the editor of Dooyeweerd's Collected Works, has provided a systematic look at Dooyeweerd's philosophy (here ). ==Dooyeweerd’s critiques of philosophy== Dooyeweerd made both immanent and transcendental critiques of Western philosophy, following the traditions of Continental philosophy. In his immanent critique, he sought to understand each philosophic thinker's work or each tradition from the inside, and uncover, in its own terms, its basic presuppositions, to reveal deep problems. By such immanent critique of philosophic thinkers from the pre-Socratic Greeks onwards through to the middle of the twentieth century (including mediaeval period, into the modern periods), Dooyeweerd claimed to have demonstrated that theoretical thinking has always been based on presuppositions of a religious nature, which he called ''ground motives''. A ground motive is a spiritual driving force that impels each thinker to interpret reality under its influence. Dooyeweerd identified four major ground-motives of Western thought, three of them dualistic in nature: # the Form-Matter divide of Greek thought # the Creation-Fall-Redemption motive of Biblical (Hebrew, Semitic) thought # the Nature-Grace divide of mediaeval, Scholastic thought # the Nature-Freedom divide of humanistic, Enlightenment thought This means that theoretical thought ''never has been'' neutral or autonomous of the thinker. However, Dooyeweerd remained unsatisfied "with an argument that shows that in fact philosophy always has been influenced by religious convictions". Rather, "He wants to show that it cannot be otherwise, because it is part of the nature of philosophy or theoretical thought." This led Dooyeweerd to undertake a transcendental critique of theoretical thought, of the kind Immanuel Kant pioneered. Whereas Kant and Husserl sought the conditions that make theoretical ''thinking'' possible, they still presupposed that a theoretical ''attitude'' is possible. Dooyeweerd sought to understand the conditions that make a ''theoretical attitude'' possible, and argued that all theoretical thought takes place with reference to an "Origin of Meaning", which is a ground-motive to which we adhere extra-rationally. The means that theoretical thought ''never can be'' neutral or autonomous of the thinker. From this, Dooyeweerd argued that all "good" philosophy addresses three fundamental parts to an idea: # world # coherence of rationalities # origin of meaning This, he proposed, can enable disparate theoretical and philosophical approaches to enter into discourse with each other, as long as each thinker openly admits their own ground-motive. Dooyeweerd, accordingly, made very explicit his own grounding in Creation-Fall-Redemption, with a neo-Calvinist flavour and a debt to Abraham Kuyper. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Herman Dooyeweerd」の詳細全文を読む スポンサード リンク
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