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Is There a Created Order for Cosmic Evolution in the Philosophy of Herman Dooyeweerd?

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The Future of Creation Order

Part of the book series: New Approaches to the Scientific Study of Religion ((NASR,volume 3))

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Abstract

The Christian doctrine of creation entails among other things that order characterizes the cosmos and that the Creator is not subject to this order. In that sense lawful order marks the boundary between Creator and creation. Herman Dooyeweerd generalizes the idea of law as boundary to develop an ontology of created kinds of order. Boundaries demarcate distinct ways in which phenomena operate, limiting causal interactions between them. For instance, physical things cannot produce living things, prohibiting evolutionary emergence. This was in line with the speculative nature of evolutionary thought in the early twentieth century, but not today. To accommodate evolutionary emergence I propose revisions in Dooyeweerd’s ideas of law, causation, and time. I replace his idea of law as a given static boundary with a model for the evolution of boundaries. This allows for causal continuity and discontinuity between phenomena with different kinds of order—a conundrum in emergence theory. Theoretically, this combines the possibility of causal explanation of evolutionary emergence with a critique of ontological reductionism. Further, I relocate causal power from intangible laws existing outside of time to the dispositions of concrete things in time and interpret them as dynamic manifestations in creation of God’s ordering activity. This amounts to a rejection of Dooyeweerd’s theory of time. I justify this effort by what I value in his ontology. Phenomena have many ontologically irreducible dimensions, and their understanding requires many irreducible explanations. More specifically, I value his interpretation of the ontological relations of living things with their physical infrastructure.

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Notes

  1. 1.

    Dooyeweerd’s kinds of order are best understood as natural kinds even though he does not characterize them that way. The terms aspect, mode, and dimension are synonyms for kinds of order .

  2. 2.

    I use the term to emerge in the generic sense of “to appear” or “to produce,” not in the technical sense in the literature on emergence. Thus, when A produces B, B emerges from A. I use evolutionary emergence as a shorthand for diachronic evolutionary emergence as distinct from diachronic embryonic emergence. For a discussion of theories of emergence , see O’Connor and Wong (2015) and Sartenaer (2016).

  3. 3.

    Dooyeweerd uses supra-temporal and super-temporal as synonyms.

  4. 4.

    Non-causal forms of determination could be considered. Whether emergence could be non-causal depends on whether one has a deterministic or indeterministic interpretation of quantum physics . This issue falls outside the scope of this chapter.

  5. 5.

    The terms entity , order , and aspect (or modal aspect ) are explained in the introduction by Gerrit Glas and Jeroen de Ridder .

  6. 6.

    In my view, divine action constitutes the power of creatures to act ; see Jaeger (2012, 53−57). The implications of my anti-realism regarding laws for rationality, morality, and religiosity fall outside the scope of this chapter.

  7. 7.

    For a critique of Dooyeweerd’s theory of knowledge , see Dengerink (1977), Strauss (1984), and Hart (1985, 143−166). In addition, contemporary studies in the history and philosophy of science invalidate Dooyeweerd’s separation of intuitive and theoretical knowledge, the details of which are beyond the scope of this chapter.

  8. 8.

    “Theoretical abstraction of the modal aspects from cosmic time is necessary for a theoretical insight into the modal diversity of meaning as such” (Dooyeweerd 1969, 2:40).

  9. 9.

    Dooyeweerd (1939, 4−5) distinguishes between created eternity (aevum), the uncreated eternity of God, and temporality . See also Dooyeweerd (1969, 1:31, 2:53, 3:65, 88; 1936, 68−69).

  10. 10.

    I use subject-side and factual side as synonyms.

  11. 11.

    For the difference between modal law and type law, see the introduction by Gerrit Glas and Jeroen de Ridder .

  12. 12.

    See n. 9 above.

  13. 13.

    See also Dooyeweerd (1969, 3:65): “The modal aspects of reality find their deeper identity in the central religious sphere alone. But temporal things are perishable.” The “central religious sphere” is where the self transcends cosmic time and exists in created eternity.

  14. 14.

    Klapwijk (2008, 178) makes this implication explicit. He characterizes evolutionary emergence as a “pre-structured and level-transcending disclosure ,” thereby assuming the pre-existence of different kinds of lawful order to be disclosed. See also Klapwijk (2012, 73).

  15. 15.

    A more extensive argument can be given for the claim that law exists in created eternity, but that falls outside the scope of this chapter.

  16. 16.

    For these distinctions, see the introduction by Gerrit Glas and Jeroen de Ridder in this volume.

  17. 17.

    Dooyeweerd (1969, 2:36−49) formalized the need to avoid erasing the ontic difference between kinds of order in his principle of excluded antinomy .

  18. 18.

    I fail to understand how Klapwijk (2008, 209) envisions that evolution can be both non-causal and continuous or how time can be “a universal process of disclosure of all that is enclosed in created reality.”

  19. 19.

    The “only” in this citation is intended to differentiate biological subjects (fertilized plant eggs) from sensitive subjects (fertilized animal eggs) and humans. The term qualifying function is explained in the introduction by Gerrit Glas and Jeroen de Ridder .

  20. 20.

    For the difference between being actively and passively subject to law, see the introduction by Gerrit Glas and Jeroen de Ridder .

  21. 21.

    “Natuurlijk mag niet aprioristisch de mogelijkheid worden uitgesloten dat vele der thans als zodanig bekende soort-typen als ordeningstypen zich feitelijk hebben gerealiseerd langs de weg van een geleidelijke of meer sprongsgewijze structurele omvorming van groepen van individuen in wier voorouders een ander soorttype tot openbaring kwam, ook al is die mogelijkheid niet wetenschappelijk te verifiëren” (Dooyeweerd 1959, 146; see also 153).

  22. 22.

    Analogously , Bunge (1963, 203−204) asserts that causality renders genuine novelty impossible, but he asserts this about efficient causation (33). As explained, Dooyeweerd holds a wider notion of physical causation.

  23. 23.

    Dooyeweerd (1940b, 199, 219). See also Dooyeweerd (1969, 2:557): “structural types of laws, which, just as the structural modi of laws, … are not changeable in time”; Dooyeweerd (1969, 3:83): “structures of individuality” are “invariable”; and Dooyeweerd (1969, 3:97): geno-type as a structure of individuality has a “constant identity.”

  24. 24.

    Additional arguments and references in Boulter (2012). Further, linking essentialism with stasis is historically incorrect : see Wilkins (2013).

  25. 25.

    There is no agreement on a definition of abstract object. Abstract objects can be concepts obtained by abstraction or mind-independent objects. The concept of abstract object used here is explained in Cheyne (2001) and Rosen (2014). Likewise , Zylstra (2004) and Stafleu (2008) are realists with respect to laws , although Stafleu does not locate laws in a transcendental realm outside of space and time.

  26. 26.

    See also Dooyeweerd (1969, 1:44, 92−93, 107, 122, 136, 143, 231, 297, 384, 416, 449, 475, 2:26, 56, 84−85, 386−389, 435, 560−565, 569−572, 578, 583, 3:4, 27, 166−167, 218, 243−244, 246).

  27. 27.

    This conclusion disagrees with Geertsema (2011, 60).

  28. 28.

    Dooyeweerd (1969, 3:763) characterizes Woltereck’s theory of the emergence of life from physico-chemical constellations as “an overstraining of the modal aspect of biotic development in its subject-side .”

  29. 29.

    For the references to the original Dutch sources in Dooyeweerd , see Henderson (1994, 150−152).

  30. 30.

    For critique of the idea of cosmic time , see Hart (1973); Dooyeweerd (1969, 1:32−33); Brüggemann-Kruyff (1981, 1982); Steen (1983); Olthuis (1985, 21−40); and McIntire (1985, 81−117).

  31. 31.

    Van Woudenberg (1992, 170) also observes that Dooyeweerd accounts for unity of particular kinds of order in an entity in terms of type law as well as cosmic time.

  32. 32.

    “De kosmische eenheid der tijdsorden bouwt zich op uit de onderscheiden gekwalificeerde tijdsorden, doch is niet zelve een tijdsorde ” (Dooyeweerd [1928, 121n86], quoted in Verburg [1989, 114]).

  33. 33.

    The term productive determination is from Bunge (1963, 108−116, 194). For a discussion of theories of causation , see Dowe (2008).

  34. 34.

    Spontaneous events are sometimes called non-causal in that they are not produced by external (efficient) causes (Bunge 1963, 49, 181−182).

  35. 35.

    In a different context Dooyeweerd (1969, 3:79) describes somewhat similar differences in duration between entities but does not discuss causal isolation as its implication.

  36. 36.

    Details and evidence may be found in introductory biology textbooks such as http://www.biology-pages.info/E/Endosymbiosis.html (accessed January 9, 2017).

  37. 37.

    For an experimental example of an autocatalytic process that breaks the symmetry between left-handed and right-handed molecules , see Viedma (2005).

  38. 38.

    The argument that downward causation is incoherent applies only to synchronic emergence (Kim 2006). A solution for this incoherence has been proposed by Wilson (2015). Since this chapter deals with diachronic emergence , the incoherence does not apply (Welshon 2002).

  39. 39.

    Different forms of this argument have been raised by various authors —including Charles Darwin, in a letter to W. Graham, July 3, 1881 (in Francis Darwin [1897] 2005, 1:285). See, for instance , Haldane (1932, 209); Woltereck (1940, sect. 176); Straus (1963, 298−304); Grene (1974, 42, 44); and Polanyi (1966, 38).

  40. 40.

    I thank Roy Clouser, Harry Cook , Henk Geertsema , Gerrit Glas, Dick Stafleu, Richard van Holst , Uko Zylstra , and two anonymous reviewers for comments on an earlier draft. Failures are mine.

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  1. The Pascal Centre for Advanced Studies in Faith and Science, Redeemer University College, Ancaster, ON, Canada

    Jitse M. van der Meer

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  1. Department of Philosophy, Vrije Universiteit Amsterdam, Amsterdam, The Netherlands

    Gerrit Glas

  2. Department of Philosophy, Vrije Universiteit Amsterdam, Amsterdam, The Netherlands

    Jeroen de Ridder

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van der Meer, J.M. (2017). Is There a Created Order for Cosmic Evolution in the Philosophy of Herman Dooyeweerd?. In: Glas, G., de Ridder, J. (eds) The Future of Creation Order. New Approaches to the Scientific Study of Religion , vol 3. Springer, Cham. https://doi.org/10.1007/978-3-319-70881-2_9

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