In seiner interessanten Vergleichsstudie von neocalvinistischer Philosophie und Theosophie stellt Glenn J. Friesen einen starken inhaltlichen Bezug von Herman Dooyeweerd (1894-1977) zum stark von der Theosophie beeinflussten Ethiker Pierre Daniel Chantepie de la Saussaye (1848-1920) fest (Kindle-Pos. 1138ff):
(1) Science depends on intuition in the sense of beholding (aanschouwen) and insight (in-zien). Dooyeweerd uses both terms, and he hyphenates ‘in-zien’ in the same way.
(2) The sources of life (bronnen des levens) are in the heart. Dooyeweerd emphasizes the same text from Proverbs.
(3) Eternity is set in our hearts. Dooyeweerd emphasizes the same text from Ecclesiastes.
(4) We live both within time and in that which is ‘eternal’ (supratemporal).
(5) Reason is not the center of our existence, and those who say it is have abstracted it from our other functions.
(6) Only after an object has been viewed intuitively is there room for the distinguishing and analytical work of reason.
(7) concepts of reason depend on there first being an Idea where reality has been intuited.
(8) ‘Liberalism’ elevates reason to a throne.
(9) Science is not without presuppositions.
(10) True science looks for the laws of our existence and their coherence in which we stand to the whole, and the coherence in which the various parts of the whole mutually stand in relation to each other.
(11) Descartes’ cogito ergo sum led to the Hegelian identity of thought and being.
(12) In contrast to Descartes, it is the self that thinks; the existence of the self precedes all thinking.
(13) Our true point of departure (uitgangspunt) is in our relation to God.
(14) The sciences have analogies in the inquiring person himself.
(15) Science works by way of hypothesis, based on intuition.
(16) In every area (gebied) of knowledge, intuition must bring phenomena into a relation.
(17) It is the unity of human nature that unites philosophy and religion.
(18) Christ possessed the “key of knowledge” because of the communion with God in his heart; he testified of what he had seen and heard by the Father.
(19) The reformational principle is realist and not nominalist in its idea of givenness of the Ideas.
(20) The distinction between God’s Word, and Scripture as an expression of that Word.
(21) Scripture is not infallible
(22) Scripture makes a “total-impression” on us.
(23) The purpose of theological science is to “give an account” of that total-impression.
(24) Even now we can already begin to enjoy eternal life; that is what anticipation (‘antecipatie’) means.
(25) God does not reveal Himself through concepts, and Scripture is not to be seen as a textbook.
(26) Everything that the Christian experiences is out and from (uit en door) God.
(27) There is a distinction between living dogma or doctrine, and dogma as it is scientifically described in confessions.
(28) Science originates out of belief.
(29) There are motives [drijfveeren] of our acts.
(30) We need to take away the scholastic-metaphysical forms of thought in Calvinistic doctrine; when we do that, religion and philosophy are reconciled.
(31) The encyclopedia of sciences is the unity of the idea in the various sciences.
(32) Man is not a dualism of body and soul.
(33) Emphasis on centrally-animated experience (beleving).
(34) Theology works within the coherence with other sciences.
(35) But theology itself studies faith.
