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| "Backyard Discussion" |
Genuine and Superficial Dialogue
by Herman Dooyeweerd
The antithesis was not invented by Groen van Prinsterer and Abraham Kuyper. Anyone who lives the Christian religion and understands the Scriptures knows that. Still, even among those who confess Jesus Christ no agreement prevails as to the thrust of the antithesis for temporal life. Even worse, it appears that no way has yet been found to uncover the form of disagreement in the discussion about this fundamentally important problem.
Surely, then, the first question is this: what should we expect from a discussion about the meaning of the antithesis? Should we merely expect that two opinions are put forward and that each participant is given the opportunity to advance a number of arguments in favour of his point of view? Should we leave the reader with the impression that apparently something can be said for either standpoint? It seems to me that in this way little or nothing is gained. This kind of debate remains superficial. The arguments from both sides only seemingly touch each other, because the deeper starting points that determine the argument remain hidden. As long as these starting points themselves are not placed in sharp and clear light in confrontation with each other, real contact is simply out of the question. It is even conceivable that those who defend their views are not aware of their own deeper points of departure. In that case certainly the whole discussion never moves toward dialogue, and the listener is left in the dark as to the basic principles at stake.
Genuinely fruitful communication is possible only when both points of view are developed jointly and when both sides try to penetrate to the root of their differences. Then the discussion will exhibit the character of a dialogue in which persons truly cooperate to achieve a mutual clarification of the principles at stake. Only then can the reader begin to reflect on the fundamental question as to which side to join.
The second question can be raised in the form of an objection: is this type of discussion not far too difficult for the average reader? Is it not more appropriate for a scientific discussion than for a popular exposition meant for everyone?
Whoever argues in this way is still the victim of a fatal misunderstanding that constituted one of the greatest obstacles to real contact among the various spiritual currents in our nation before the war. It is quite wrong to think that the quest for the deepest source of our differences about the antithesis is fitting only in a scientific inquiry. The deepest source of our view on life's fundamental issues does not lie in scientific theory but in the religious direction of our life. This is a matter which concerns every human being and which certainly cannot be delegated exclusively to the theoretical sphere of scholarship.
It may be true that a segment of the reading public prefers not to concern itself with the deepest motives in life and seeks discussion for the sake of entertainment instead of insight. But this attitude is hardly a criterion for distinguishing readers with scientific training from those who have little or none. It is a fact that among scientists too there are those who would rather escape from themselves and find some kind of "diversion." Indeed, experience tells me that many in academic circles belong to this class. Unfortunately, many view the realm of science as a haven where they think they can escape from themselves by means of the "diversion" of theoretical inquiry which in their opinion is quite unrelated to the deepest root of their life. And precisely the opposite situation is often found among those who are not scientifically schooled; they put the shallowness of the educated to shame.
Whatever the case may be, "spiritual renewal" has become a slogan for the postwar period. We will readily adopt it. If we are to take it seriously, however, we must not be content with superficiality but must look for renewal in depth. If the postwar "dialogue" is to contribute to the spiritual renewal of our nation, it must penetrate to that depth dimension of human life where one can no longer escape oneself. It is precisely there that we must unveil [démasquer] the various views regarding the significance and scope of the antithesis. Only when men have nothing to hide from themselves and from their counterparts in the discussion will the way be opened for a dialogue that seeks to convince rather than repel.
Anyone who seriously desires to start out along this path will not quickly dismiss my discussion under the pretext that it is too "heavy" to digest for the ordinary reader. If this is the only way that ultimately promises results, then no effort necessary for a truly mutual understanding of the various standpoints should be considered too great. This road is indeed accessible to every serious reader and not merely to a select company of "intellectuals." It is the way of self-examination and not the way of abstract theoretical inquiry.
(Herman Dooyeweerd: "Roots of Western Culture, Pagan, Secular, and Christian Options")
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The above text is taken from an older translation of the aforementioned book.
The entire volume can be freely downloaded as a 240-page PDF
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An inexpensive paperback edition (around £5) with revised translation is now also available. For more info and review see
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