of the world. Vollenhoven finds that the ontologies that predominate in cosmology and anthropology are either monistic or dualistic, each kind giving rise to a variety of traditional “types of ontology” (e.g., Priority theory, Interactionism, Parallelism, Platonizing or Aristotelian hylomorphism). In summary any philosopher's position can be situated in the crossing of a time-current and a type of ontology, which at the same time brings together and characterizes the philosophical conception of problems relevant for that position. The overall aim of the problem-historical method is to make visible the lay-out of currents and types, and thereby the basic problems of thought throughout the whole history of philosophy, from Hesiod to Martin Heidegger. Vollenhoven hoped to publish a multi-volume history of philosophy, in cooperation with two of his former students, S. U. Zuidema and K. J. Popma. Many course notes had become syllabi between 1926 and 1948. In 1950 the first volume of the History of Philosophy appeared, covering the period of ancient philosophy prior to Plato and Aristotle. At first the work was well received. But despite its 600 pages, the book remained a grand torso. Several philosophers convened (H.J. Pos, Willem Jacob Verdenius, D. Loenen, Ms. C.J. de Vogel) to respond and together they aggressively criticized the book, particularly seizing on its ontological take-off point and problem-historical method. They also successfully advised against the federal funding of the second volume of this project. Vollenhoven was forced to seek other means. He was able to publish his problem-historical results in the philosophy articles he wrote for the Oosthoek encyclopedia, in its 4th and 5th editions. An association and opponents In 1935 Vollenhoven founded the “Association for Calvinistic Philosophy,” with Philosophia Reformata as its academic journal, Mededelingen to report its internal affairs, and Correspondentiebladen for exploratory discussions. Vollenhoven, who was the chairperson, opened the first meeting with the words: “[What] brings us together here is something glorious. It is not philosophy, for that is not what comes first in our lives. Rather it is the bond to God’s Word, for by grace we have learned to desire to live solely through Christ, [hence] religion, as concern of the heart, has become the center of our whole existence.” Of philosophy, as then current, Vollenhoven said: “[It] knows nothing of a God as understood in the Scriptures; nothing of a heart that can only find rest in Him; nothing of world history, which