Both had completed their education there and had been influenced by the thought of its founder Abraham Kuyper whose brand of Neo-Calvinism had made a significant impact on the politics and culture of Dutch society.
The mid-1930s saw a series of significant publications culminating in Dooyeweerd's magnum opus De Wijsbegeerte der Wetsidee (The Philosophy of the Cosmonomic Idea) in three volumes.
After the Second World War the Association for Calvinistic Philosophy took advantage of a legal provision which, by establishing a second organization for that purpose, allowed those interested in the further project to appoint professors in special chairs at state universities.
Others in the third Generation or the fourth or in between should include Dr Maarten Verkerk whose book in translation will be read widely in North America, Trust and Power on the Shop Floor: An Ethnographical, Ethical, and Philosophical Study on Responsible Behaviour in Industrial Organizations .
Dijkshoorn's own cultural context leaves out of perception in the second generation H. Evan Runner, who studied in the Netherlands but thereafter returned to the United States to teach at Calvin College, Grand Rapids, Michigan.
Another person of this generation who deserves mention is the biologist Johann H. Diemer, the first secretary to the editorial board of Philosophia Reformata, whose work Nature and Miracle is still being read.
Thus, in North America, there is an active second generation of reformational philosophers in Calvin Seerveld; a third generation including Hendrik Hart, Bernard Zylstra (deceased), James Olthius, Arnold DeGraaff (afterward a practicing psychotherapist for 30 years and co-founder of Mono Therapy Center, Mono, Ontario), Thomas McIntire, Albert M. Wolters, William Rowe, George VanderVelde (a theologian who took his doctorate under G. C. Berkouwer); and fourth-generationers Paul Marshall and Robert Sweetman may be added – to name just those who have had active professorial roles at ICS.
These are: numerical, spatial, kinematic, physical, organic, psychical, logical, historical, linguistic, social, economic, aesthetic, legal, moral and mystical.
Any non-reductionist account of reality must acknowledge the particular ways each entity, action or process function within all of the modal aspects or else fall, once again, into antinomies (see Dooyeweerd 1997 Vol.2).