130 Chapter 3 do with the heart. She characterised the usage of the term heart (lēb/lēbab) in the Old Testament as an ‘agent of the divine law’ (O’Rourke Boyle, 2018, p. xii). Then, she showed that Aristotle combined the term mainly with the physical organ, while Augustine spoke about a burning desire, Thomas related it to natural reason and Calvin to brokenness and healing. In line with Calvin, characterised by O’Rourke Boyle (2018) as a ‘passionate cardiocentrist’ (p. 119), Dooyeweerd in his cosmonomic philosophy comes close again to the original Biblical meaning of ‘heart’. Troost on Dooyeweerd A comprehensive overview of Dooyeweerd’s work can be found in Troost’s Antropocentrische totaliteitswetenschap. Inleiding in de ‘reformatorische wijsbegeerte’ van H. Dooyeweerd (2005), where the title offers a summary of the book: anthropocentric totality science. The human being is seen as the centre of God’s creation, with special responsibilities assigned to mankind before God, within creation. Totality science refers to reality as a totality, not only of temporal (physical and visible) reality but also of the supratemporal (spiritual) one. Based on Dooyeweerd’s Reformational philosophy, Troost (2005) sought to introduce his reader to the totality of scientifically investigated and accessible created reality. A less bombastic alternative title would have been ‘Christocentric philosophy’ (Troost, 2005, p. 7), but in line with Dooyeweerd (1969), he was hesitant to enter too much into theology. Reformational philosophy aims to establish a scientific basis for theology and to do so from a religious perspective that, notwithstanding, does not belong to philosophy itself. Troost (2005) referred to the ‘contemporary, evermore common critique on the rationalistic Enlightenment ideal of a religion-neutral and societyimpartial science’ (6), for which Dooyeweerd was a precursor (p. 8). The message built on Dooyeweerd’s work is prophetic—namely, a ‘calling back of our culture, and especially our scientific culture, from the idolatry with theoretical reasoning’ (Troost, 2005, p. 9). This cultural critique comes from totality. Troost defined philosophy as ‘theoretical thinking, from and to the origin, aimed at the totality of the cosmos’ (p. 12). The border area of what ‘is and is not accessible for theoretical investigating’ emphatically belongs to it (Troost, 2005, p. 26). The origin of the totality has been withdrawn from human observation and logical analysis, although it is still present in reality. It becomes visible in man, who is connected to it through the heart. For Troost, anthropocentrism and Christocentrism can be considered the same: Christ 6 Translation from Dutch is mine.
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