DOCSLIB.ORG

The Realms of Desire: an Introduction to the Thought of Bernard Lonergan

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Realms of Desire: an Introduction to the Thought of Bernard Lonergan AN INTRODUCTION TO THE THOUGHT OF BERNARD LONERGAN BY THE FELLOWS OF THE WOODSTOCK THEOLOGICAL CENTER THE REALMS OF DESIRE: AN INTRODUCTION TO THE THOUGHT OF BERNARD LONERGAN By the Fellows of the Woodstock Theological Center THE WOODSTOCK THEOLOGICAL CENTER at Georgetown University • Washington, DC i Copyright © 2011 Woodstock Theological Center All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the publisher. Woodstock Theological Center Georgetown University, Box 571137 Washington, DC 20057-1137 [email protected] http://woodstock.georgetown.edu ii Table of Contents INTRODUCTION ...................................................................................................... 3 1. The Realm of Common Sense ................................................................................... 13 2. The Realm of Theory ................................................................................................. 42 3. The Realm of Interiority: From Descartes to the German Idealists .................... 65 4. The Rise of Intentionality Analysis: From Schopenhauer to the Existentialists.. 98 5. The Realm of Interiority: Lonergan’s Intentionality Analysis........................... 133 6. Intellectual Conversion............................................................................................ 190 7. The Realm of Transcendence.................................................................................. 233 8. The Realm of Art...................................................................................................... 284 9. The Centrality of History ........................................................................................ 317 10. Lonergan and the Ecological Crisis...................................................................... 347 EPILOGUE............................................................................................................. 362 BIBLIOGRAPHY .................................................................................................. 367 i Foreword or decades, the thought of Bernard Lonergan has provided the methodological foundation that undergirds all the research of the Woodstock FTheological Center at Georgetown University. Woodstock’s Research Fellows are unified in their commitment to carrying out “theological reflection on the human problems of today”; but they come from diverse backgrounds, and are exploring topics as varied as economic globalization, immigration, business ethics, science & religion, education and urban issues, ecclesiology, interreligious dialogue, and the role of faith in the public sphere. Where can scholars from such diverse fields find a common language that allows them to see their disciplines not as isolated silos of information, but simply as different facets of a larger, unfolding truth that encompasses all our knowledge of God, Creation, and humankind? We have found the theological methodology of Bernard Lonergan invaluable, in providing just that sort of conceptual ‘common ground’ for all of Woodstock’s projects. In fact, we have made the exploration of Lonergan’s methodology (and adaptation of it for Woodstock’s purposes) an ongoing, long-term initiative in which all the Center’s Research Fellows participate, through our regular theological reflection seminar. In 2007, the fruit of years’ worth of seminar conversations appeared in the form of our book, The Dynamism of Desire: Bernard J. F. Lonergan on the Spiritual Exercises of Saint Ignatius of Loyola. Our seminar conversations during the following years have now yielded the new text that we are delighted to present here, in partnership with Marquette University and its groundbreaking efforts to make Lonergan’s thought accessible online. This work represents a collaborative effort of Woodstock’s Research Fellows, whose thoughts and reflections appear throughout the text, and so greatly enrich it. Those of us who played a role in producing and refining the text found the process immensely meaningful; and we hope that in reading the text, you and scholars all around the world will find it equally valuable. We are happy to be able to share it with you. Gasper F. Lo Biondo, S.J. 3 Introduction I have a pretty fair mind. But Bernard Lonergan? Now there’s a mind! John Courtney Murray hirty six years ago both Time and Newsweek called attention to Bernard Lonergan, a little known philosopher and theologian. Time reported that Tmany intellectuals rank the Canadian Jesuit as “the finest theological thinker of the 20th century.” Newsweek pointed out that Lonergan’s life-long objective was, like that of Aquinas, to appropriate “the best of secular knowledge into a higher Christian synthesis.” In one “beefy volume”, it reported, Lonergan had succeeded in providing an “understanding of understanding” which even Aquinas had failed to achieve. His masterwork Insight throws light on the broad outlines of all there is to know and reveals the “invariant pattern” of conscious operations that opens the way for future advances in human knowledge. Protestant theologian Langdon Gilkey, a luminary at the University of Chicago Divinity School at the time, seemed to agree. He saluted Lonergan as “one of the great minds of Christendom,” and said “I used to read Jacques Maritain or Etienne Gilson to find out what Roman Catholic intellectuals were thinking. Now I read Father Lonergan to find out what I am thinking.” And Notre Dame’s David Burrell undoubtedly spoke for many when he added, “The most important thing about Lonergan is that he liberates you to be — and to trust — yourself.”1 Newsweek concluded by predicting that, given the dimensions of Lonergan’s achievement, it might well take another generation for the full power of Lonergan’s thought to make itself felt within Catholic circles and beyond. The prediction has proved accurate. I reread the articles in Time and Newsweek six years ago and immediately a swarm of questions arose. If Lonergan is the foremost theologian of the 20th century, why I wondered has he not been taken more seriously by modern secular philosophers? For that matter, why has he not been taken more seriously by Catholic philosophers and theologians? Why has Lonergan been taken up by so many and then dropped? True, Lonergan centers have multiplied and now exist around the world in places like Toronto, Ottawa, Montreal, Boston, Los Angeles, Washington, and Sydney. But there is nowhere near the widespread acceptance you might expect of one so highly touted a generation ago. The puzzling fact is that within Catholic circles Lonergan remains more of a “cult figure”2 than a celebrity like Hans Küng, Edward Schillebeeckx, or Karl Rahner. In 1976, for instance, Hugo Meynell wrote: “Of all contemporary philosophers of the very first rank, Bernard Lonergan has been up to now the most neglected”3 and added that the neglect of his achievement remains “both astonishing and deplorable.”4 In 1998, in an article on Lonergan in One Hundred Twentieth Century Philosophers, Hugh Bredin asserted: “Lonergan is regarded by some as having one of the most powerful philosophical minds of the twentieth century, but he is not widely known outside Thomistic circles.”5 And this despite the judgment of the brilliant Jesuit 4 theologian John Courtney Murray---the peritus chiefly responsible for Vatican II’s degree on human liberty, who once remarked: “I have a pretty fair mind. But Bernard Lonergan? Now there’s a mind!”6 And finally, in May, 2001, at the first International Lonergan Workshop and in the very great hall at the Gregorian University in Rome where Lonergan taught for 26 years, Benedictine theologian Sebastian Moore noted with sadness and disbelief in his voice that no professors at the Greg today use Lonergan in their courses. Who then is Bernard Lonergan? I asked myself. Is he really important or simply one whose reputation could not stand up to the relentless winnowing of time? But if his achievement is indeed significant, what precise contribution has he made? In particular, anything of use to Christian leaders engaged in dialogue with contemporary secular thinkers? Indeed, given the many problems facing the world today, my hope was that he had some fresh and untried approach to a solution that merits the world’s attention. Bernard Lonergan’s main contribution, to echo Newsweek, can best be summed up in some such slogan as: Understand understanding and you will understand much of what there is to be understood.7 In the introduction to Insight Lonergan elaborated the idea: Thoroughly understand what it is to understand, and not only will you understand the broad lines of all there is to be understood but also you will possess a fixed base, an invariant pattern, opening upon all further developments of understanding.8 “You will understand the broad lines of all there is to be understood”---an extraordinary claim indeed; a claim that struck me as either hyperbolic or shot through with hubris. But it was to substantiate the claim that Lonergan wrote Insight. He designed its first eight chapters, he said, as “a series of five-finger exercises”9 with one goal in view: “to help people experience themselves understanding.” Carl Rogers, Lonergan reminds us, had helped his clients “advert to the feelings that they experience but do not advert to, distinguish, name, identify, recognize.” In the same
Load more

Recommended publications
  • One Hundred Years of Thomism Aeterni Patris and Afterwards a Symposium
    One Hundred Years of Thomism Aeterni Patris and Afterwards A Symposium Edited By Victor B. Brezik, C.S.B, CENTER FOR THOMISTIC STUDIES University of St. Thomas Houston, Texas 77006 ~ NIHIL OBSTAT: ReverendJamesK. Contents Farge, C.S.B. Censor Deputatus INTRODUCTION . 1 IMPRIMATUR: LOOKING AT THE PAST . 5 Most Reverend John L. Morkovsky, S.T.D. A Remembrance Of Pope Leo XIII: The Encyclical Aeterni Patris, Leonard E. Boyle,O.P. 7 Bishop of Galveston-Houston Commentary, James A. Weisheipl, O.P. ..23 January 6, 1981 The Legacy Of Etienne Gilson, Armand A. Maurer,C.S.B . .28 The Legacy Of Jacques Maritain, Christian Philosopher, First Printing: April 1981 Donald A. Gallagher. .45 LOOKING AT THE PRESENT. .61 Copyright©1981 by The Center For Thomistic Studies Reflections On Christian Philosophy, All rights reserved. No part of this book may be used or Ralph McInerny . .63 reproduced in any manner whatsoever without written Thomism And Today's Crisis In Moral Values, Michael permission, except in the case of brief quotations embodied in Bertram Crowe . .74 critical articles and reviews. For information, write to The Transcendental Thomism, A Critical Assessment, Center For Thomistic Studies, 3812 Montrose Boulevard, Robert J. Henle, S.J. 90 Houston, Texas 77006. LOOKING AT THE FUTURE. .117 Library of Congress catalog card number: 80-70377 Can St. Thomas Speak To The Modem World?, Leo Sweeney, S.J. .119 The Future Of Thomistic Metaphysics, ISBN 0-9605456-0-3 Joseph Owens, C.Ss.R. .142 EPILOGUE. .163 The New Center And The Intellectualism Of St. Thomas, Printed in the United States of America Vernon J.
    [Show full text]
  • International Institute for Method in Theology, Newsletter 1
    Newsletter 1 International Institute for Method in Theology September 2018 The International Institute for Method in Theology was launched at a colloquium held at Marquette University in March of 2017. The Institute is sponsored by the Marquette Lonergan Project, the Lonergan Research Institute of Regis College in the University of Toronto, and the Faculty of Theology at the Gregorian University, Rome. Representatives of all three institutions were present at the colloquium: Robert M. Doran, S.J., from Marquette, Eric Mabry, Interim Director of the Lonergan Research Institute, and Gerard Whelan, S.J., Professor of Theology at the Gregorian University. In the lecture that he presented at the colloquium, Robert Doran, Emmett Doerr Chair in Catholic Systematic Theology and Director of the Marquette Lonergan Project, narrated how the founding of the Institute is the long-term result of a suggestion that he had made to a Canadian Jesuit Provincial, Reverend William Addley, S.J., in 1984. Doran was living in Toronto at the time, teaching and writing at Regis College in the University of Toronto. The suggestion led to the establishment by Fr Addley of the Lonergan Research Institute. Recent research in the Frederick Crowe Archives at the LRI reveals how this new project of an Institute for Method in Theology was a part of the original vision of the LRI when it was founded. It was put on hold because the principal efforts of the LRI from its inception centered around the publication of Lonergan’s Collected Works with University of Toronto Press and the cataloguing and preservation of Lonergan’s archival papers.
    [Show full text]
  • Transcendental Thomism: Realism Rejected
    Transcendental Thomism: Realism Rejected Christopher M. Cullen, S.J. In his book The Peasant of the Garonne Maritain speaks of what has been one of the central tenets of the realist tradition from the beginning of philosophy­ that the mind attains reality: Greek reason was able to become aware of that glory of the mind which is knowing and of the authentic relation between the mind and the extra-mental being of things ... It was able to see that the human intellect, in identifying itself immaterially, intentionaliter, with the being of things, truly reaches that which exists outside our minds ... 1 Transcendental Thornism in some profoundly significant ways abandons this tenet. The adherents of this branch of the Neo-scholastic movement, begun by the Belgian Jesuit, Joseph Marechal (1878-1944), nobly attempt to beat Kant at his own game; for they seek to establish an apodictic metaphysics of being by using a subjective starting point. But they have, in fact, read Thomas with the eyes of German idealists, and in so doing they have introduced first principles within the Thomistic synthesis that fundamentally alter and transform it in idealist and subjectivist directions. Hence, it is the argument of this paper that a metaphysics of being cannot be based on a transcendental, subjective starting point. The work of the Transcendental Thomists constitutes a latter-day verification of the validity of Gilson's comment in The Unity of Philosophical Experience: "In the first place, philosophers are free to lay down their own set of principles, but once this is done, they no longer think as they wish-they think as they can."2 1 Jacques Maritain, The Peasant of the Garonne, trans.
    [Show full text]
  • Bernard Lonergan on the Cross As Communication
    Why the Passion? : Bernard Lonergan on the Cross as Communication Author: Mark T. Miller Persistent link: http://hdl.handle.net/2345/2235 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2008 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College The Graduate School of Arts and Sciences Department of Theology WHY THE PASSION?: BERNARD LONERGAN ON THE CROSS AS COMMUNICATION a dissertation by MARK T. MILLER submitted in partial fulfillment of the requirements for the degree of Doctor of Philosopy August 2008 © copyright by MARK THOMAS MILLER 2008 Abstract Why the Passion?: Bernard Lonergan, S.J. on the Cross as Communication by Mark T. Miller, directed by Frederick Lawrence This dissertation aims at understanding Bernard Lonergan’s understanding of how the passion of Jesus Christ is salvific. Because salvation is of human persons in a community, a history, and a cosmos, the first part of the dissertation examines Lonergan’s cosmology with an emphasis on his anthropology. For Lonergan the cosmos is a dynamic, interrelated hierarchy governed by the processes of what he calls “emergent probability.” Within the universe of emergent probability, humanity is given the ability to direct world processes with critical intelligence, freedom, love, and cooperation with each other and with the larger world order. This ability is not totally undirected. Rather, it has a natural orientation, a desire or eros for ultimate goodness, truth, beauty, and love, i.e. for God. When made effective through an authentic, recurrent cycle of experience, questioning, understanding, judgment, decision, action, and cooperation, this human desire for God results in progress.
    [Show full text]
  • University at Buffalo Department of Philosophy Nousletter Interview with Jorge Gracia
    University at Buffalo Department of Philosophy Nousletter Interview with Jorge Gracia Jorge Gracia is a polymath. He works in metaphysics/ontology, philosophical historiography, philosophy of language/hermeneutics, ethnicity/race/nationality issues, Hispanic/Latino issues, medieval/scholastic philosophy, Cuban and Argentinian art, and Borges. Gracia’s earliest work was in medieval philosophy. His more than three decades of contributions to medieval philosophy were recently recognized by his being named the winner of the most prestigious award in the field in 2011, the American Catholic Philosophical Association’s Aquinas Medal. That put him in the ranks of Jacques Maritain, Etienne Gilson, Bernard Lonergan, Joseph Owens, G. E. M. Anscombe, Peter Geach, Michael Dummett, John Finnis, Brian Davies, Anthony Kenny, Alisdair McIntyre and one Pope, Karol Wojtyla, and now one saint. Even after Gracia redirected some of his intellectual energies into other branches of philosophy, UB was still being ranked by the Philosophical Gourmet Report (PGR) as one of the best schools in medieval philosophy: 13th in 2006 and in the 15-20 range in 2008. If there were PGR rankings for Latin American philosophy or the philosophy of race and ethnicity, Jorge Gracia’s work would have enabled us to be highly ranked in those fields, higher, I suspect, than UB is in any other philosophical specialization. In the 2010 Blackwell Companion to Latin American Philosophy, Gracia was listed as one of the 40 most important figures in Latin American philosophy since the year 1500! Gracia is also one of the leaders in the emerging field of the philosophy of race and ethnicity.
    [Show full text]
  • New Directions for Catholic Theology. Bernard Lonergan's Move Beyond
    JHMTh/ZNThG; 2019 26(1): 108–131 Benjamin Dahlke New Directions for Catholic Theology. Bernard Lonergan’s Move beyond Neo-Scholasticism DOI https://doi.org/10.1515/znth-2019-0005 Abstract: Wie andere aufgeschlossene Fachvertreter seiner Generation hat der kanadische Jesuit Bernard Lonergan (1904–1984) dazu beigetragen, die katho- lische Theologie umfassend zu erneuern. Angesichts der oenkundigen Gren- zen der Neuscholastik, die sich im Laufe des 19. Jahrhunderts als das Modell durchgesetzt hatte, suchte er schon früh nach einer Alternative. Bei aller Skep- sis gegenüber dem herrschenden Thomismus schätzte er Thomas von Aquin in hohem Maß. Das betraf insbesondere dessen Bemühen, die damals aktuellen wissenschaftlichen und methodischen Erkenntnisse einzubeziehen. Lonergan wollte dies ebenso tun. Es ging ihm darum, der katholischen Theologie eine neue Richtung zu geben, also von der Neuscholastik abzurücken. Denn diese berücksichtigte weder das erkennende Subjekt noch das zu erkennende Objekt hinreichend. Keywords: Bernard Lonergan, Jesuits, Neo-Scholasticism, Vatican II, Thomism Bernard Lonergan (1904–1984), Canadian-born Jesuit, helped to foster the re- newal of theology as it took place in the wake of Vatican II, as well in the council’s aftermath. He was aware of the profound changes the discipline was going through. Since the customary way of presenting the Christian faith – usu- ally identified with Neo-Scholasticism – could no longer be considered adequate, Lonergan had been working out an alternative approach. It was his intent to provide theology with new foundations that led him to incorporate contem- porary methods of science and scholarship into theological practice. Faith, as he thought, should be made intelligible to the times.1 Thus, Lonergan moved beyond the borders set up by Neo-Scholasticism.
    [Show full text]
  • Lonergan Gatherings 7
    James Gerard Duffy Words, don't come easy to me How can I find a way to make you see I Love You Words don't come easy1 Introduction Recently I saw the movie “Suite Française” (2014), a drama set in in the early years of the German occupation of France which portrays a developing romance between a French villager awaiting news of her husband and a dapper, refined German soldier who composes music. In the initial half dozen or so scenes they cannot speak to one another, for he is a German officer with a responsibility to follow orders, while she lives under the thumb of her controlling mother-in-law who forbids her to interact with the enemy. But they have already met in a shared love of music and in a few wordless encounters. How, then, are they going to meet, protect, and greet each other? In this essay my aim is threefold. In the first section I briefly comment on my experience of meeting, protecting, and greeting undergraduates and graduate students in the last twenty years in the United States and Mexico. In particular I focus on two questions: “What do you want?” and “What do we want?” In the second section I suggest some ways to implement heuristics in order to ask these two questions patiently and humbly. In the third and final section I respond to McShane’s claim in Lonergan Gatherings 6 regarding ‘the unashamed shamefulness’ of leading figures in Lonergan studies. 1 “Words Don’t Come Easy,” F.R. David. 1 I.
    [Show full text]
  • 1 Indira Gandhi National Open University MPYE – 008 School Of
    1 Indira Gandhi National Open University MPYE – 008 School of Interdisciplinary and Trans-disciplinary Studies Metaphysics Block 1 INTRODUCTION TO METAPHYSICS UNIT 1 Etymology, Definition and Scope UNIT 2 Fundamental Notions and Principles UNIT 3 Brief History of Western Metaphysics UNIT 4 Brief History of Indian Metaphysics 2 Expert Committee Dr. Jose Kuruvachira Prof. Gracious Thomas Salesian College & Director, School of IGNOU Study Centre Social Work Dimapur, Nagaland IGNOU Prof. Renu Bharadwaj School of Humanities Dr. Sathya Sundar IGNOU Sethy Dept of Humanities Prof. George IIT, Chennai. Panthanmackel, Senior Consultant, Dr. Joseph Martis IGNOU St. Joseph’s College Jeppu, Mangalore – 2 Dr. M. R. Nandan Govt. College for Dr. Jaswinder Kaur Women Dhillon Mandya - Mysore 147, Kabir park Opp. GND University Dr. Kuruvila Amristar – 143 002 Pandikattu Jnana-deepa Prof. Y.S. Gowramma Vidyapeeth Principal, Ramwadi, College of Fine Arts, Pune Manasagangotri Mysore – 570 001 Dr Babu Joseph CBCI Centre New Delhi Prof. Tasadduq Husain Aligarh Muslim University Aligarh Dr. Bhuvaneswari Lavanya Flats Gangai Amman Koil St. Thiruvanmiyur Chennai – 600 041 Dr. Alok Nag Vishwa Jyoti Gurukul Varanasi 3 Block Preparation Units 1-4 Prof. George Panthanmackel Suvidya College, Electronic City, Bangalore. Content Editor Dr. V. John Peter IGNOU, New Delhi. Format Editor Prof. Gracious Thomas IGNOU, New Delhi. Programme Coordinator Prof. Gracious Thomas IGNOU, New Delhi. 4 BLOCK INTRODUCTION Metaphysics which is the science of being as being, is the most suitable designation of the first philosophy, a concept presumably based on the orthodox tradition from Aristotle and his immediate followers. Metaphysics is a science, since it is a systematic body of knowledge with its own certain and definite starting point that ‘there is something’ which is indubitably and immediately known.
    [Show full text]
  • Father Matthew L. Lamb
    Fr. Matthew L. Lamb’s C.V. December 2015 Father Matthew L. Lamb Priest of the Archdiocese of Milwaukee Professor of Theology Ave Maria University 5068 Annunciation Circle #203 Ave Maria, Florida 34142-9670 Tel. 239-216-1024 [email protected] [email protected] I. EDUCATION: 1974 Doktor der Theologie summa cum laude, Catholic Faculty of Theology, Westfälsche Wilhelms University, Münster, Germany. 1967-71 Doctoral studies, University of Tübingen (one semester) and Münster (six semesters). 1966 S.T.L. cum laude, the Pontifical Gregorian University, Rome, Italy. 1964-67 Graduate studies at the Pontifical Gregorian University in Rome. August 14, 1962 ordained to the Roman Catholic Priesthood, Trappist Monastery of the Holy Spirit, Conyers, Georgia; now a Roman Catholic priest incardinated in the Archdiocese of Milwaukee. 1960-64 Theological studies at the Trappist Monastic Scholasticate, Monastery of the Holy Spirit, Conyers, Georgia. 1957-60 Philosophical studies at the Trappist Monastic Scholasticate, Conyers, Georgia. II. TEACHING: A. Marquette University, College of Arts & Sciences 1973-74 Instructor in Systematic Theology B. Marquette University, Graduate School 1974-79 Assistant Professor of Fundamental Theology 1979-85 Associate Professor of Fundamental Theology C. University of Chicago, Divinity School & Graduate School 1980 Visiting Associate Professor in Philosophical Theology. Page 1 of 44 Fr. Matthew L. Lamb’s C.V. December 2015 D. Boston College, College of Arts and Sciences, Graduate School 1985-88 Associate Professor of Theology 1989 - 2004 Professor of Theology E. Ave Maria University, Department of Theology 2004 - 2014 Professor of Theology and Chairman 2015 - Professor of Theology III. GRANTS AND ACADEMIC HONORS: 2016 – Lifetime Achievement Award, American Maritain Association 2014 – Veritas Medal, Ave Maria University 2013 – Robert Bellarmine Award, Pontifical Gregorian University 2009 – Cardinal Maida Chair, Ave Maria University.
    [Show full text]
  • In the Halesian Summa: a Lonergan Reading
    THE RELATION BETWEEN UNCREATED AND CREATED GRACE IN THE HALESIAN SUMMA: A LONERGAN READING by H. Daniel Monsour A Dissertation submitted to the Faculty of Theology of the University of St. Michael's College and the Department of Theology of the Toronto School of Theology in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St. Michael's College Toronto, 2000 O H. Daniel Monsour National Library Bibliothèque nationale 1+1 dcanacia du Canada Acquisitions and Acquisitions et Bibliographic Services sewices bibliographiques 395 Wellington Street 395. rwWdlington Ottawa ON K1A ON4 OnawaON K1AW Canada Canada The author has granted a non- L'auteur a accordé une licence non exclusive licence aiiowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sel1 reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/nlm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels may be printed or othenvise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. The Relation between Uncreated and Created Grace in the Halesian Summa: A Lonergan Reading by H. Daniel Monsour Doctor of Philosophy in Theology, Faculty of Theology, University of St Michael's College (2000) The terms, gratia increata and gratia creata, emerged in theological reflection in the West in the early thirteenth century as the expression of an understanding that for the first tirne attempted to relate systematically the indwelling of the Divine Persons in human hearts and the new Iife in God that characterizes those who embrace God's saving action in their lives.
    [Show full text]
  • Thomas Nagel and Bernard Lonergan
    The University of Notre Dame Australia ResearchOnline@ND Theses 2018 A dialogue of traditions on the reality of mind: Thomas Nagel and Bernard Lonergan Robert van Gend Follow this and additional works at: https://researchonline.nd.edu.au/theses COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 WARNING The material in this communication may be subject to copyright under the Act. Any further copying or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice. Publication Details van Gend, R. (2018). A dialogue of traditions on the reality of mind: Thomas Nagel and Bernard Lonergan (Master of Philosophy (School of Philosophy and Theology)). University of Notre Dame Australia. https://researchonline.nd.edu.au/theses/237 This dissertation/thesis is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Theses by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. A DIALOGUE OF TRADITIONS ON THE REALITY OF MIND: THOMAS NAGEL AND BERNARD LONERGAN Robert van Gend A thesis submitted in partial fulfilment of the requirements for the degree of Master of Philosophy School of Philosophy and Theology The University of Notre Dame Australia 2018 Abstract The scientific picture of the world is one of invisible particles and empty space, but this is not the world of our everyday experience. How can we reconcile the scientific view of the world with the view from our ordinary perspective? This thesis puts Thomas Nagel and Bernard Lonergan into dialogue on the question of the mind’s place in the world.
    [Show full text]
  • Going Beyond Essentialism: Bernard J.F. Lonergan an Atypical Neo
    “The New Alliance: IISF ISTITUTO ITALIANO PER GLI STUDI FILOSOFICI the Role of the Italian Institute for Philosophical Studies” Ten years after the publication of La Nouvelle Alliance, I can say that a rapprochement between physical sciences and the humanities has been facilitated thanks also to the Italian Institute for Philosophical Studies. The Italian lnstitute for Philosophical Studies is an example of such rapprochement in the name of humanism. The Institute, in fact, studies the traditional problems of philosophy as well as the classical problems of science. In this sense, the Neapolitan Institute plays a very important role in Europe. Let me express a few words of admiration for Avv. Gerardo Marotta. I would like to say how impressed I am by the breadth of his work: seminars, publications, conferences, whose mere enumeration occupies volumes of thick books. It is also the variety of subjects that is so extraordinary: from history and philology to physics and mathematics. Thanks to your enthusiasm, and GOING BEYOND ESSENTIALISM: your generosity, dear Avv. Marotta, the Institute has set an example of what humanism BERNARD J.F. LONERGAN can be today. Your Institute does no longer belong to Italy alone. It is also an intellectual treasure of Europe as a whole. AN ATYPICAL NEO-SCHOLASTIC In the current process of rapprochement of natural sciences and the humanities, I believe Europe has a very special role to play. When I travel the world, whether to the edited by United States or to Japan, I see much interest in science, although in science too often CLOE TADDEI-FERRETTI viewed as a technological, economic, or even military instrument.
    [Show full text]