Académique Documents
Professionnel Documents
Culture Documents
Number I
LONERGAN WORKSHOP
edited by Fred Lawrence
SCHOLARSPRESS Missoula.Montana
ISSN 0t48-2009 Printed in the United States of America | 23 4 5 6 Printing Department University of Montana Missoula,Montana 59812
EDITORI S NOTE The essays collected of the Workshop held express in this inaugural for volume of meeting As Lonergan,
to the extent that it has generated something like a 'rmovementr" is open to the most diverse styles of thought and directions and editor opportunity alive tion of to research. this journal, stress that of As director I would like the intent of of the Workshop to take this the Workshop-communicawho have
to provide
a forum for
about self-appropriation
in venturing
"on their
TO CONTRIBUTORS THIS ISSUE Frederick E. Crowe, S.J. Research Scholar Regis College 15 St. Mary Street Toronto, Ontario, Canada M7Y 2R5 Philip McShane Professor of Philosophy Mount Saint Vincent ' s University Halifax, Nova Scotia, Canada B3J 2L3 Joseph F. Flanagan, S.iI. Associate Professor of Philosophy Chairman, Department of Philosophy Boston College Chestnut Hill, MA 02167 Robert Doran , S.J. Assistant Professor of Marquette University l"Iilwaukee, WI 53233 Theology
Bernard Tyrrell, S.J. Associate Professor of Philosophy and Religious Studies Gonzaga University Spokane, WN 99258 Sebastian Moore Campus Minister and Instructor of Theology Marguette University Milwaukee, WI 53233 Matthehr Lamb Assistant Professor of Theology Marquette University Milwaukee, WI 53233 Frederick Lawrence Associate Professor of Theology Boston College Chestnut Hill, MA 02167 Bernard Lonergan, S.iI. Visiting Distinguished Professor of Theology Boston College Chestnut Hill, MA 02167
vrl-
TABLE OF CONTENTS Page DIALECTIC A$ID THE IGNATIA\I Cror'i/e . . SPIRITUAI. EXERCISES 1
FrederickE.
THE PSYCHOLOGICAL PRESENT OF THE ACADEMIC COMMUNITY PhilipMcshane. . OF DESIRE AND FEAR 27
69
a
Robert M. Doran
ON THE POSSTBILITY AND DESTRABILITY CHRISTIAN PSYCHOTHERAPY Bernardil. CHRISTIAN Tyrrell. OF A
93
I43
SELF-DISCOVERY Moore
Sebastian
187
POLITICAL TITEOLOGY AND ''THE LONGER CYCLE OF DECLINE'' Frederick Lawrence . . 223
THE PRODUCTION PROCESS AND EXPONENTIAL GROWTH: A Study in Socio-Economics and Theology
Matthew L.
RELIGIOUS
Lamb
257
KNOWLEDGE . 309
BernardLonergan.
IX
DIALECTIC AND THE IGNATTAN SPIRTTUAL EXERCISES Frederick This Workshop, week of study E. Crowe as a Lonergan
to determine an approach to such a workshop and to see how my paper can be located in the project. This is not just a simple exercise in thought, for there has been developing in regard to Father ideas a certain separate myself. is to apply the polarization It first from which I for that a four functional seems to me, then,
so my first
step
of Method to the study of Lonergan himself each of us for himself, which of the four trying to perform. If one objects that this
begging the question, that we are endorsing the program of Method (see chap. 4) /L/ in order to study it, we can reduce the approach to simpler terms: assembling the data, determining their meaning, proceeding from meaning to r^rhat is going forward in the history of thought, and investigating the conflicts uncovered in this history with a view to taking a position of oneis own. Surely no one wil-l object to procedures described in these terms, or to our choosing On that areai it discover put that Spiritual Erercieest crete any one of basis them as our interest my own paper at the moment. in the second I would locate
is an exercise in understanding, an attempt to what Lonergan means by dialectic. My plan is to notion to work as a tool of analysis in the Ereteises then, of St. Ignatius LoyoJ,a /2/. In outmy paper is more directly a study of the
ward form,
but r hope that in this application to a concase an idea of the nature and function of dialectic will appear. Insofar, of course, as the notion of dialectic is found helpful for an understanding of the Exercises, we will be providing an element for is judging and evaluating by-product and Lonergants Method, but that a tentative
not
my direct
purpose. not
is
as an idea, The Discourse; we11. Ignatian discourse private sults i-s not, ogy is for
an exercise of to the
di-alectic is
iEseLf
subtitle I have
Workshop
Theology to in that
relate
my paper at of once
comparison the
theology. between
Enet'eises
a very re-
their
their
process anal-
therefore
a good
as public
Secondly, and
theology
a highly
pursuit, is
certainly and it
element to from
involved but
them, of of
theology, one
forms
knowledge
another
as the
realms
common sense
and
hope
the
paper In fact,
witl
itself
to
these
one of
distinguish Enercises, the true highly functional similariin The instudy that
public this
the
distinction
theology
discourse. theology,
Ehe Enercises specialized specialties ties 1ife, choice volving diatectic Both all the
theology But
Method.
same.
a choice
is
a rather horizon,
theologian. by an with a
initiated of a person
encounter message. is
employ
a technique exercise.
which Both
a central of
and crucial
suppose
hearing facie
a prima to of
beginning from
metaphor will
lawcourt eating.
kitchen,
the
be in
the
3 My plan tools I will of It studies Ignatius is of is simple. I will make an analysis using the I will of the
viewpoint,
organon.
the analysis
conclude is
some suggestions
investigation. naturaLenough to begin an analysis for it of Paris, Thomist of version and to studies his tittle from a Thomist viewpoint, of his was after there,
Eaereieee
so central
is con/5/, example, when Ignatius the end to the means the end (No.
rather to make the means appropriate to 169) /6/. This is clearly the language of St. Thomas, who analyzes the election or act of choice in terms of willing an end, deliberating on means to that end, and choosing the means accordingly. His stock example is that of a sick the a.3; ing person who s/ants to get well,--the restoration of health--who end therefore is takes counsel on how he may in the doctor (5.t. L-2, q.8, The example is not very thrilla doctor was a bigger deal in now, or maybe St. of of it this of Thomas conexample will the process.
do so, and decides to call 9.9, a.4 and passim). to us; maybe calling in ages than the stark it is that
simplicity
to outline
the structure
What are the characteristics Thomas regularly describes syllogism. The end, he says,
functions
duct the way a premise (5.t, L-2, 9.9, a.3). ceived in syllogistic
does in matters
terms, for election of the object judgrment which is like the conclufollows practical the sion of a syllogism (S.t. L-2, g..13, a.3). Further, one can arrange a chain of syllogisms in a hierarchical order
from
the
more
universal
premise
to
the of
less ends'
and you
can do the
a series what to
taking a higher
someone Thus'
a means.
health
an end not to
he takes it at al1'
granted, is
and does
deliberate good of
subordinate
the
himself seek it
about to
be content into
in
turning
an end to
a means
higher est
ends, in
forever,--"non of It
Thomas was fond the ultimate which e.9, the the end? is
saying--so is
do you
communi, the
the
very
faculty
a.1). ultimate
good becomes iden9.1, of this d.4 ad lm) ' goods. through: of all of and as
orientation'
analogy
principles so there is
the
which L-2, of
the
9.90,
9.94, of the
concepts
functioning
conduct What is
analysis power of
under
which
led of is in
weeks
exercises his
election, forth at
choice
It
the
beginning and
Erercises again
Principle
and Foundation,
comes to God,
and by
save
everything so far
the
desired
by divine
5 of the Erereiees enters into their structure as a realizaprocess to the goal has been frustrated tion that the by sin; the exercitant path of in is therefore brought back from his the triple step of shame, repentance,
and purpose
amendment ,/8,/. The Second Week functions as a pursuit of the end through a study of the in biblical language, through a search for closely to pri.mo tyaecz,eaturae in the the Christ. That corresponds very
is of
t h e T h o m i s t S u m m at h e o l o g i a e t
Deumi tertio,
de Chri.stol qui, secundumquod hono, uia est nobie tendendi i,n Deun (lr 9.2: prologus). There is no need here to accuse St. Thomas of reducing Christ to a mere means for men to use with at a view to least, their salvation lanfor sersay, for present purposes, /9/i guage as merely translating we can take his Peter's
mon: "There is no salvation in anyone else at all, for there is no other name under heaven granted to men, by (Acts 4zL2) . which rde may receive salvation" So far back to takes tion--a duces it istic this and before over vre are solidary Lhe Didaehe to a refinement with a tradition life that goes Lhe Didaehe and its that two ways of and death, But Ignatius the tradiintroof of the
life--and threshold
the Second Week in his Kingdom meditation; Ignatius, are divided of battle, their is in into
characterfigure
on the very
so dear to St.
who volunteer
the frontlines But the option puts parents Christ his work.
and contribute
and those who are content to reasonable service (Nos. 96out more sharply meditation twelve related parents later two these
brought to his
when Ignatius
sequence for
obedient
at the age of
This diaLectically
has only
a clearly in what
symbolic
value
for
as but
says
about
he takes in Luke in
order 134,
order
(Nos.
see 27L-272) . masterpieces exercise of Men. the must now be fitted into anil that
on the
From the
viewpoint 135-148)
we are
adopting,
deliberation is made a
end. of
exercitant to
love him
away from
qoal
life
the
therefore is of to of by i-n
love
riches,
a sense
laboratory the it
maze: directhe
always is rat
what
they clue
irnmediate leads in
a path the
where
But
crucial
riches of
149-157)
am not in
right 9oa1.
direction, Or I cast
toward that
the
will
be less If
demanding there is
me hy in
a knowlit i-s
Three laid
Paj-rs, out
the the
routes that to
before the a
self-knowledge in order
lays
bare to
dodges clear
whi-ch I
resort
remain
deaf
It of
is
this
of
the first
of the
presently Weeks.
apply there It
the notion
At the moment, however, the Third form of and their and Fourth epilogue, it is the E*ereises clear
Gain Love. a distinct the First seven to applies notion Iate sis,
the Erereises,
and Second Weeks as the farewell from the controversies ten. The Thomist
'Johnrs gospel
of his will
chapters no longer
end/means structure
be enlightening,
to the earlier.
shared stands to a good to be acquired. as we think with cerned, noble: Christ's thing is bilities what we may do, or achieve, in other words, with is, sin,
terms of means to an end, we are concerned or acquire; we are conWhat we and of somepossithem in a bonum acquiz,endum. precious it is a place salvationt for The Christian order; in
wish to acquire
the frontlines
ourselves.
Hordever, that
way offers
Ignati-us presents
the last two weeks of the Exeyeises, and Aquinas provides (rather marginally, it is true) a further tool for their the good to be shared and conununicated, the bonum eommunieandum(5.t. L-2, q.l, &.4 ad lm; e.28, a.4 ad 2m; 3, 9.1, a.1). This analysis. The further tool is the concept of is not something we reach out to grasp at; a necessity to share with notion I-2, that we possess with state And this (5.t. those we love naturally rather, and for has its it is sharenterexperapplia spontaneous overflow, ing whatever ing into their love has for
cation amongfriends
9.65, a.5;
Now it dition
is
precisely
this
this
union
in that
conis
we love, the
two
weeks
206 in
Third
Fourth in of the
Week) . least
Christ
the
Lord
and in
resurrection. we shaye.
factor
wherever to be in
he be:
he happens if
sufferj-ng to be in
and happiness,
he happens structure
and happiness.
mother
her
curiosity
look
child
What is
now is
the
which
loved
us return lead
the the
first
cises cially
that that
up to
election, for
we find
a term
Thornist part of
organon
proved
the of
available with I
today,
Briefly'
presently' cogniconmodern
would
on the of
even
extent logic,
process the
analogy on
where in for
emphasj-s
self-i-nvolvement as a tool
which
i-nadequate
either
as an existential
influence.
inadequacy. bonum in
particular
9 life crete to which you may be called not even if and general and directly and resourceful at a crucial of time of a condo you in the as as pre-
decision, conception
to good is
an abstract Neither
the end.
go smoothly Principle
and Foundation
sented in the Second Week of Ll:.eEsereises. well set a ship on j-ts course and expect it bor two weeks later der. verify This it surely for is without the further attention lesson of history, in personal my too
You might to
yourselves correct
experience
grow o1der. But I have to on St. jacket of logic sweeping generalization resists of the straitcontact with own use of to estabThomas, whose honest realism and provides thought.
many points
I am not referring
to his
dialectic.
here (see Isaac: 505-506, and Fessard, 1950: Thomist dialeccategory. of his The of his sylone, is sin; to be althought
14-15) , but I think the effort is wasted: tic is just too exclusively a cognitional place to look is rather on the periphery breaks out of is where Thomas continually own system. logism of struggling sin is enjoyed. ternatively, four with
the confines
the Aristotelian
to be avoided; this is
can be
only one minor and only one conclusion; which is it to be? (5.t. l-2, q.77, a.2 ad 4mi fn Vff Eth., lect. 2, Nos. 1345-1347i De malo, 9.3, a.9 ad 7m). Though cast in logical terms, this is exposition of dialectic clearly breaks out of seems to lie logic outside is toward the sort Again, gained there the ordinary we are going to deal with.
process of
a knowledge that
through
the affective connaturality of the knower (S.t. 1, 9.1, a.6 ad 3m; 2-2, 9.45, a.2i
10
l-2, d.3
q.23,
d.4i /n/.
q.26,
aa.I-2i is
2-2, very of
Q.97, to
a-2
ad 2m; we to a
ad lm)
This
close values is
what
describe
leading the
corresponding tj-on of
there
a higher grace
by divine
L-2, the
shift
horizons this
close
conduct of
follow
sequence
courses as it to
does
rhetorical /f4/.
efforts
persuade
a.1)
habitual Kierkegaard
cognitional
remark
shi11ya
only
by means of
breaks i-s to
out
of
his
system
in
various elseto
But to
suggest
that that of at I
we look were
bring
focus turn to
thought, in
dialectic outset,
Lonergan's two
Method.
the
me
am going of
process
levels the
higher, Lonergan
rather has
about
reverse that
Father
quite
different
There
upwardsr" experience
and this to to
be my concern; understanding'
proceeds growing
growing
from
balanced courses
balanced other
judgment is "from of of
kind
(1975:63). love of
comparison the it
Christ
a factor two
throughout I
Enez'cises aside,
weeks.
leave
however,
paper'
11 well of aware that Secondly, within process in so doing I may seem to commit the just half a ship. is a distinction we may introduce The dialectical regards of lhe Ererciees. exercitant There is folly
there the
as a set of truths and values to be adopted by anyone who chooses, and there is the moment that regards the exercitant's quite individual choice of a state of life in his own quite individual situation. I call them 'rmoments or phases.', It is important to find the right notion here, for we are probably not dealing with two stages of conversion undergone in a time sequence. I suspect that in the concrete decision of the exercitant the two moments are inseparably thought we have to distinguish logical of effect they differ the Eaeneises Ignatius At any rate discourse intertwined. But in them, just as in psycho-
the other. public this entirely exercitant series decisively Standards, dialectic
the temporal sequence propose them one after has to I see the first as a matter for an appropriate private, of topic for a matter the in a and
and in
as discovered
of meditations to which I
as discovered
shal1 return.
moment the
of the Enet'eises has a clear objective reference. The way of Christ can be studied from public documents-the gospels, the reflections of a hundred saints, and the studies of a thousand masters of the spiritual life. It contains values a doctrine which can be explained, and presented explanation and a set of by one perpreand this which can be exemplified son to another. Further, this can be made before book. AII from the pulpit
an actual
or potentiaLmultisaying that it is a
of a church,
of which amounts to
L2 it is communicable; it
if in
not the
way;
so the
second of in
with
particular
life.
Ignatius accordance
choice
be made in in the
Christ the
presented is not of of
clearly or
election
utterly a matter
general
di-scourse. of the
We are
freedom
no way either sources therefore lengthen not that tune fast' posture i.n to what
from
Ignatius I
develops or
set
am to fast or or
different or
weeks, to
to
darkness, j-n a score try transmitting Above of spirits; are are not not
this
ways to me along
there are
are
they
mA spirits, not
someone elsers,
Spirit
what with to
he wi11s. to
be a hermi-t, every
order, the
politics--in of Godts
mysterious even
depths the
parti-cular be to join
person,
though
decision
a simi-lar It is clear
only
the
moment of along
diatectic with
others in
a general with
wrestling
divine
in
a personal tools
decision. of analysis to
Thomist
provided effect
Lonergan's transition
dialectic, is through
simplest of with
concepts
horizontal
and vertical
liberty.
13 in his end/means structure in his could is horizontal in Thomist another. liberty; terms what liberty. as the
dialectic
is vertical In the
be described is a shift
language of a dismantling
Method, however, it
in horizons,
and the establishing of a new, with a sequence that is not just genetic but dialectical; that is, it is just a matter of successive stages of development, but not a matter of the radical (19722235-237, 106). To effect time and effort; analyze easier, ment. ings. is ligible, get that Dialectical the at shift least this shift Ignatius in to cool start transformation in horizons certainly we call is going conversion to take
over thirty
thought so, for he days (No. 4) . But to is shorter and headthis forintelour detachgeneral the
I propose First,
the motive
supplied
to the true,
the openness is
graced by God.
analysis uses the same dynamism and follows its unfolding through experience, understanding, and judgment, leading Lo affective response. While the first three specialties of Method are out of place here, there is something analogous to
them in the contemplation of scenes from the life (experience) , the effort of Christ to realize what they mean (understanding) , and the sense of what has taken place in salvific history and my own life (judgment). So far we are close enough to St. Thomas. But dialectic adds not only response to the good but the element of personal encounter. In the fourth specialty of theology this means "meeting persons, appreciating the values allowing by their This fied list, they represent, one's with living criticizing deeds" of their defects, and to be challenged at its very roots (Lonergan, L9722247) . item, Christ is veriwith which we
the exception
the third
par eseeLLenee in
the encounter
I4
in
the
Etercises.
sides,
the with to
on the goodness'
we start
God' the my
This
true
even
First
what do for
me and ask
chal-1enge and it
something
already
the
exercises te1ls
beginning me I am to
Ignatius
on the
my own life
of
the
dialectic. as a
para11el structured
task
Igna-
on the bring
we certainly of Chri-sti
an assembly is certaj-nly
there
experience,
dlstinct of
tasks theology.
the But
are the
exercise in
counterpart
ways of two
operating
fundamental alternative in in
conflicting me to of will
offer
enable horizon I
accurately course, I
subsequent to
exercises the
position will
choose,
way of
and and
reverse of
counterpositions that is
through with is
discovery the
rejection
incompatible
positionas encounwho
tentative Lonergan
dialectic
distinguish
engaged
Since on the
method
requires
a collaborative
effort,
15 second member that is only through self-transcendence, own conflicts, at work in that others the emphasis falls, ,'it
and moral
and the measure in which they resolved their problems." In a reciprocal action, "it is through knowledge and appreciation of others that we come to know ourselves and to fill out and refine our apprehension of values" (L972:252-253). Is there a counterpart to this collaborative asking with private about the Enercises? others of contemporaries in the making of The question could be made specific by the value of making ttre Exereises in contrnon socializing in that direction to one's might RemainAs far as I know, Ignatius of dialectic never envisaged might prove effort
prayer.
such a practice, take place, a useful saints pastt for ing closer ary with our tool
and then the notion to the Ignatian since we all idea, study
methodical.
we could. look on the some sense contemporsame message from the them is illuminating
our encounter
we would also speak the ambivalence at work in them. With regard to the study of Christ himself, it is clear that this is our chief means of discovering our own inauthenticity and resolving our conflictsi vre r^rould not speak cautiously of discerning of inauthenticity be raised lectual in him, but a theological question might on the relation of his understanding to intel-
self-knowledge,
and perhaps
conversion, and the theological question might have repercussions in prayer. We are far from the beaten path here, but these vague possibilities also serve to suggest the latent force of dialectic. Now I wish to focus on a point of the highest interas public discourse: the question of docseems to me that here the Exereises provide a concrete instance of dialectic at work, that the dialecprocess is very similar tical in theology and in the theology It trines. est for
l6
Exercises, the
and that
there
is
reciprocal us the to
with what of
theological in the
notion
enabling and to
happens
Enereises, enabling us
concrete
case-study the
understand
better
nature
dialectic. with diatectic as there it is operates not to only in theology' path there three way: applicaspecialties to select by the In a clear
dialectic
doctrines; in these
be even At any
unity in the
rate
he links
following by the
are
theoloqical that
reached
a method the
from
presented
specialty,
dialectic" (I to if fact
my study)
directly in
cerned sense
doctrines, of
we take and of
judgments of
Christts exercitant
the of
the life
deceits which
the
evil
supreme This to to is
truthful
(No.
149). out
a petition
turns
love leads
wealth pride
leads and
so to the desire
Christ's love of
exactly for of
opposite
humble virtues
position (Nos.
humility
whole
range
146) . It doctrine ing what is the very strangeness so useful and does. ever is arrive and unexpectedness as a case-study For at not our the such question a doctrine in It of for this grasp-
that
makes it is one It
certainly down in
an element schools.
wisdom
handed
L7 a doctrine world of course, notional dialectical zon, of operative industry, in our everyday world
of
striving in the Of or a in a
to
make a living
the professions,
We arrive simply
at this
one's old horithe one founded on the mentality of Horatio Alger stories, and establishes a new one that is learned from Christ with the help of the interpreting saints. I spoke of real or notional apprehension of this process, using Newmanrs terms. The apprehension is real if we have experienced Standards personal conflict notice ing, nize the extraordinary throws with that it on our past, inauthenticity, is light this exercise it, in is its of the Two in we its revealing It perhaps if
dismantles
the way of Christ. the sort in our Catholic have got this of hold doctrine
notional
the saints
they
very simply stated, the case or paradigm, the efficacy with which it works depends entirely on the subject. We are moving inevitably, once we start using cases or paradigms, toward a dialectical involvement in which you and f as persons encounter one another face to facei that is, you and I here and now in this Workshop, I with my values and my degrees of authenticity and inauthenticity, you with yours. the There is full this to no way we can engage in of safe the first four kind the of encounter; theology, deploying tive first ff is potential steps of the only alternaand guarded area of the in religious studies.
The difficulty,
as practiced
dialectic as I have explained it my purpose has been simple exposition) , a host of possibilities arises, first as guestions, and then, (and so far
we understand
18
in of each
theplurfully neverof
There to
spirituality, Christ,
way of
each,
understanding public
theology, of a number
di-scourse, corWhich of is
schools
doctrine value?
denomi-
each with to
own grace
from
according etc.
Agai-n, We hear
complaints is
This, instead
perhaps, of
a complaint
r u h . a LM e t h o d raises
nevertheless conversion
How would
be understood
and terms
Method?
Intellectual us of to
knowing
moral us to
conversion
relate that
endence is
conversion our
first
then
taking world of
possession
whole under
natural the
What is does is
heading
provide
left? In
a conversion is very in
a way?
Lucan
Acts
and
Ignatian
spirituality factor.
Christ
Would this as it
correspond a method?
conversion in other of
words:
conversion a link
instead,
realm
would
"horizon"
become analogous
the
transcendent? on the side of theology, but Questions multiply others are raised on the side of the subject. Take one example. Subjectivity appropriation achieved until corresponding one gets sciously is Doctrines are truly subject objective involved when they when there in proceed is is it selffrom an authentic involving himself existentially.
Such appropriation
by practice: operation.
onesel_f the
operating
intended to the con( L o n e r g a n, L 9 7 7 : I 5 ) . B u t j u s t on which dialectic We can quite to open and understanding, problem.
here the fourth operative, practice not easily close though puzzles, stil1 mental the
consciousness,
experiencing;
we have to make up problems and judgment is a book. To practice in the nature of the case the judgbe slow and thorough, of the fictitious concerned with one of artificial
and so cases for practice do not come readily to But when we turn to decision it seems that cases for practice are excluded on principle. If it is a real decision, it involves me existentially, and then it is no hand. mere "practice"; if it is a mere exercise, an example chosen for the practice, then it is no real decision, for it does not involve me existentially. The paradox: The practice of decision, by the very fact thaL it is merely practice, that fully in is no practice group dynamics you a role at alL. is not desperate. I believe situations successas we to me, to those Besides, said decision they cook up artificial which more or less involvement. this paradox every real Of course, and give a student we involve the bituation to play
problems,
simulates
an existential every
day in
20
decisions believe in
later
for
of
my paradox and
block is worth
dialectic, home to to
us the
the
level theology of
we start said
level.
Mcshane is
Lonergan Lonergan
gettinq is getting in
at? at
that
Method style of
as an organon or Baconrs. of
the it
an organon are
with
Those
Aristotle
comparatively or
as impersonal
logarithms; and it
Lonergan's, is integral
carried only
you
carry
it
to
becomes automatically
a personal
involvement
been
led
to
speak
of
using wish to
Method leave
theology, to return of
but to
now I
study of
Method
area
Lonergan that
studies.
my introduction these
approach four
Lonergan I then
specialties
method,
four
academic
question, an
who may form those year' graduate it bring hold with doing, situation? of
exercising
toward this
outsiders. of
hundreds in
begin
philosophy to
clarity
the and
help
indeed
are
competent
their
2I As for seem to you, plied my own paper, because of I suspect to that it is going that to I
the enthusiasm
with
which
I ap-
the notion
of dialectic
the Erereises,
assign
slowly. A danger I see in Lonergan studies at the moment, !'Ihether you are sympathetic or unsympathetic, is that of trying to move too fast, and I wish to reserve my inalienable right to lag behind. Let us reflect a little, on what I have done; it may indeed help us get a firmer grasp of what the four tasks really are. I do not deny that I made judgments, but they were judgments of the kind that belong to interpretation: this that is this is what apLonergan's pears in the notion ting hold dialectic means, and that the way it it is of gettherefore,
be in that it
be a moving experience, but surely we know by now what is needed to add conunitted judgment and evaluation to the exhil_aration of an idea or of an opinJ-on. One could 9o on with this list of specifications, are really to clarify Erereises cation fications Ireneus, in cross-light but it just is simpler just in the to say that we are research, far interpretation, and history beginning, here. some clue but field of Lonergan studies from ready still its trying lgnatian applithe an The the to be the modito us,
of the
my work in
might
/L7/, undergo in
thinker. to one
intended
22
NOTES specialties own view, "the eight In Lonergan's /I/ investithat to any human studies be relevant ...would (1971:233)' future' past to guide its gated a cultural the first especially the specialties, i simple extension to the study of any thinker of them, may be applied four fie1d. in the cultural
By
Ignatius exercises, spiritual By the phrase, /2/ prayingr of onets conscience' Preto examination refers He aretc. wil1, paring one's soul to find the divine in four weeks, in which the ianged his set of exercises sin and its-conseis successively: of reflection object Christ, the passion-of of Christ, life q',r6tr"."r the public The four weeks and ascensi-on of Christ. he resnrrectlon (Principle and.Foundaby a kind of prologue are enclosed (Contemplation to Gain Love) ' and a kind of epilogue tion) specialties: as Ignatian are regarded key exercises certain etc' on the Two Standards, those on the Kingdom of Christ, advice' a great deal of ascetic The book also contains etc. rules for the conduct of life' a rework are legj-on; little of this Editions one is found i-n Monumenta Historica cent and authoritative SocietaHistoricum fesut vo1. 100, Institutum Societatis four of the most ancient This gives R o m e, L g 6 g . Iesu, tis and columns, in para11el (including the autograph) texts I have become standard; numbers that adds the paragraph translati-on with Fr. Roothaan's use I manual edition will 1932) , but Bruges, the autograph, (Versio litteralis--from will add the numbers found in the L969 Monumenta edj-L:.on' thj-s j-ssue as much as one One can complicate /3/ for doing so; I shal1 to his capacity pleases, according at the end of mY PaPer. return to it emergence has been of the book's The history /4/ of St' The influence by H. Pinard de 1a Boullaye. studied way from the fact in a general Thomas may be estimated (Quarta Pars' his constitutions into wrote it Ignatius that Legetun Vetus et Nouum c. xj-v, n. I) i-hat In theologia Thomae. See sehoLastica diui Testamentum, et doctrtna infra. also note /6/ The centrality /5/ is in the past, Iected 33; and Rahner: 89) . sometimes negof the election, (see Fessaxd, 1956:32now accepted
to St. Thomas appears in the reference Direct /6/ (No. 330), where of Spirits for the Discernment Rules invoking version, Latin added a note to an early Ignatius tite Prima secundae of St. Thomas, 9.9, aa.l & 6, and 9'10, a.4 (see Fessard, 1956:26I\ .
23 It is true that Thomas is more directly /7/ cerned with moral pri-nciples than with the willrs tation to good. conorien-
No. 48: petere pudorem et eonfusionemi No. 55: /8/ p e t e r e m a g n u me t i n t e n s u m d o l o r e m ; N o . 6 L z p r o p o n e n d o . . . emendationen; and No. 652 poscere intinum sbnsum poenq,e . . .ne in peccatum deueniam. The Christology of St. Thomas, especially /9/ its place in an integral theology, has come under attaAk in various manners which do not concern us here, and something analogous has happened to the Christ of lgnatius as presented by Fessard (1956) . So, at least, G. MarteIet, who makes the case that Christ has been reduced to a result of sin. The Two Standards are those of Christ and Satan. /f0/ It is not that the exercitant is to choose between the two as such.- but between the apparently neutral first steps by which each would lead us his way. Each of the Three Pairs is uneasy about a sum of /tL/ money acquired, not dishonestly but not purely for the love of God either; they all \dant to set things straight; the differences lie in their readiness to take the means. (There is no agreed explanation why Ignatius chose pairs instead of individual persons to represent the three types. ) On this analysis, the exercise on the Three /L2/ Degrees of Humility (Nos. 162-168) belongs with the Third and Fourth Weeks, for it clearly focuses on being with Christ with no "purpose" being served , no bonum to be acquired. Why then does it direct us to be with Christ suffering, instead of with Christ in g1ory, and why is it inserted here in the Second Week (before the election, Ignatius says, No. 164)? My surmise is that, whereas we will have eternity to rejoice wit.h Christ, we have only a short life on earth to be with him in his sorrow and piin; the election should be made in accordance with this limitation. A classic expositor of St. Thomas on this gues/L3/ (chap. 3) ; a more recent one is tion was Jacgues Maritain John W. Glaser (see 746-751) . In hj-s co[unentary on Aristotle, /74/ Thomas tends to speak of action following necessarily on the practical syllogism (rn Vrr Eth., Iect. 3, Nos. 1345-f346); in his independent work he is more cautious (7-2, 9.I0, a.2). I am thinking of Lonerganrs remark in Insight /I5/ (xiii) : " In constructing a ship or a philosophy one has to go the whole way." Surely the same principle holds when
24 to perform an anone proceeds in the opposite direction may be saved by an accurate But the situation alysis. of the omiLted part; in any case' as Ignatius anlicipation says in llne Exereises (No. 18): "We just havenrt time to do everything. " See also 349: "to use foundations as a criterion /L6/ offered by dialecfor deciding between the alternatives tic. " There are many of these, which I have not had /L7/ Among the most relevant would space or time to discuss. surely be those of Fessard and Rahner (see nobe /5/ from mine as Fessard's work, however, differs supra). from Lonerdiffers much (at least) as Hegel's dialectic that seems to produce results gan's, and that difference (it Rahner's work' on the contrary leave us poles apart. is the third chapter: The Logic of Concrete Individual reKnowledge in Ignatius Loyola) , is much more directly lated to what I have tried to do; except that I studi-ed of the moment in the dialectic what I called the "public" individual Exereises, where Rahner studied the strictly moment. at These paragraphs refine a bit my position /L8/ Boston College Lonergan Workshop of 1974, but I would to repeat one idea expressed there: that it is a part study of Lonergan's Method to test it in action; when in theology? we going to begin that implementation the like of a are
ad
H. Pinard Les 6tapes de r6daction des Ese?eises de S. Ignaee. Paris: Beauchesne. La DiaLectique des Esez,eises Spi?ituels de saint fgnaee de Loyola. Paris : Aubier . De L,aetualit6 histonique, tome 1. Paris : Descl6e de Brouwer . from Sin to Grace: "The Transition Fres! Perspectives. " ?heoLogicaL Studies 29: 260-274 The Spiritual Eneycises. Trans. Roothaan. Bruges: Descl6e de Brouwer. Authoritative edition from which the numeration in the text has been used: MonumentaHistoriea Soeietatis fesu . VoI. 100. Rome: Insti.tutum Historicum Societatis lesu, 1969. "La notion de dialectique chez saint Thomas." Reuue d.es seiences philoeophiques et th6oLogiques 34: 481-506.
Isaac , J. 1950
Kierkegaard, L944
Slren Coneluding tJnscientif ie postsenipt . Princeton, NJ: princeton University. English translation. fnsight. A Study in HumanUnderstandirg. London: Longmans, Green. pp. 223"Bernard Lonergan Responds." 234 in Foundations of TheoLogy. Ed. Philip Mcshane. Notre Dame: University of Notre Dame.
26
London:
Darton'
L975
Ed. Bernard Lonergan: 3 Lectures. Thomas Montreal: R. Eric O'Connor. Papers. More Institute Jacques The Range of Scribnerts. Reason. New York:
Maritain,
L))Z
Martelet , G. 1956
Spirides Exercises "La Dialectique NouueLLe veuue th6oLogique tuels. " 78: 1043-1061. the In Intt'oduclng "Introduction." (Three Ihought of Bernard Lonergan. with from collection papeis reprinted McShane. ) by Philip in Introduction Longmanr and Todd. London: Dartonr Ihe Dgnamie Element in the Chureh. Freiburg: 12. disputatae Quaestiones translation. Herder. English
PREFACE If there is to be a massive shift in in shift at in public minding there of from in the conwith
and kindliness academy and the sequent government preliminary The first tributed mary in one of section to
must be a proportionate
changes in operating to kindergarten. fashion part with was written that part that
schemes of the
two-part
essay deals
a Halifax
ence on Interdisciplinary through fact of which were the original indicated the interdisciplinary of the
October paper.
the problems
I append here ings of Fr. the texts three turned parts out of
texts
Lonergan which I
as keynote than
to be surprisingly
originally Part I
of the individual's rational "Philosophy is the flowering consciousness in its coming to know and take possession of itself. treatises, without It tist is this To that and its that aspect event, its traditional of schools, real that its and the sciento history of are but contributions; development perhaps,
significance.
most likely
27
28
Part "The
II goal
Present the
of
the
emergence
in
the
minds
particular are,
might
which
a pedagogy are
procedure pupil.
known
the
The preliminary
ends
subject
reaches
an intelligent
Such self-affirmation
(L957 : 401) . The Psychological Theologian Present though for of in the Contemporary manners, as convercon-
Barth
d.ifferent
revealed
as well
Barth's the
version exegesis
remove
represented is not
by Bultmann. It has
enough.
method,
has to and of
a critique of
both
method
scholarship"
(I972:318)
I.
Present of Philosopher
the
A.
is the mood of Husserl's search for A first context of the formation of origins and unities "intentional of the encompassitgr" of Jasperrs meaning," "standpoint of, care of, being. of Heidegger's stress on mindfulness In this first to to to part I would like to and share a mood of direc-
inquiry tions of
indicate
general
specific of
contemporary is
problems I find
share in the
one which
cerman that
existentialist not of
tradition. merely in
shared in
tradition,
but
the
resonance
carefilled
29 reading which Bachelard so well 83), one needs no more than this into its the general less than as one fits academy with intimates hint. (L4, 2L, 39, 47, Insofar, however,
the contemporary encompassing stance (see required. in the of And introthe I have no illustatement to an Sun-
mood of
Knauss) , not a hint but a horizon-shift is if it is a horizon-shift that is required, sion to about specifying remarks of at large it for and in Fichters the force to ductory a paper. An attempt of
a reader true
the Public
concerning
the present
issue results
from a life-long
self-attentive climb out of the present cultural cave. j.t to care for, to be mindful of, being? What is The answer is a mustard-seeded personal history of adultgrowing anamnesis and,pnolepsis which may be maj-nly before one (see McShane: 19771. I recall here, as symbol, the recollected Proust's work /2/. specifies opher, "man on giant stil-ts'r novel (1123). I recall, Husserl, in his last at great the conclusion of life of as model, Husserl's incomplete work, that philosreaching of intenagain
the problem with which my paper deals, present of the interdisciplinary the psychological in terms of recoll-ection as a strategy of exercises of and unities above all,
the past....Like-
recollection,
understood as an intentional modification of perception (the future is a present-to-come) , is found the meaningformation which is from which in the arises the ontic This meaning of structure represents that of this future. And the deeper
in more detail.
of new dimensions
incarnated,
grounds
what Jaspers
(1953: chap.
30 (1964a:
the is
of the
the
temporal
subject
possibility an epochal
1957:119-120)
of
meaning
L967bt255-256) possibility
probability with
"Beyond (Knauss:
asking:
Jasper's
we think 167).
to
B.
controversy is the Popper-Kuhn A second context science , as regarding normal and revolutionary paradigmatic normalmetascience. of contemporary (See Lakatos and Musgrave Ieds.] , where Popper' Kuhnrs The Structure etc. , revisit Kuhn, Toulmin, ReuoLutions) . of Seientific The previous context, is it remote is mounting from the to that fj-nal to carewhich
filled
question, and
controversy to most
deeply But I
Englishlarge about
that
this and
being, out
speaks
rules
such is I
speech.
Leslie
length
an extremely regarding is
good
starting
truth
mentioned
the
silent interest
on judgments in the
notion
truth
and judgrments concepts that I have no doubt are (on judgments silent) I find Dewart strangely experience, accumulated of one's the expression and I wisdomi acquired understanding, developed is an objectifiquite such expression agree that cation of one's self and of oners world. this objectifithat however, I would urge' in acts of It consists is intentional. cation by meaning the the self We objectify meaning. the world by meaning the and we objectify self, to is related nature Such meaning of its world. a meant, and what is meant may or may not corIf it correis so. respond to what in fact If it does not sponds, lhe meaning is true.
31 correspond, the meaning is false. Such is the correspondence view of truth, and De\dart has managed to reject it without apparently adverting to it. So eager has he been to impugn what he considers the Thomist theory of knowledge that he has overlooked the fact that he needed a correspondence view of truth to mean what he said. Let me slress the point. Dewart has written a book on the future of belief. Does he mean the future of belj.ef, or something else, or nothing at alt? (1974a:15) The question coterminous of a correspondence metaview of truth position on being (see Lonergan, to
withabasic
L9572388) will occupy us later. tmmediately however I wish to note a more evident parallel. The contributors the volune Cz.iticisn
and the Growth of Knouledge have written a book about the past, present, and future of science and indeed of scientific belief. Do they mean the past, present and future of science? Or what do they mean? point Of what, from what, do they problem speak? of The questions to the key implicit and of of the volume we are
the Kuhn-popper tradition of the science. problem and these questions That and lengthy treatment which I would hope
detailed
later /3/. But here I will remain impressionistic. Margaret Masterman, in an illuminating contribution to the volume in question, notes a certain aggressiveness in the various contrj.butions, and permits herself "a little pro-Kuhn aggressiveness" (61) . I too feel that I might indulge ness. I first Reuolutions book failed fact cal lated with that to science came across Kuhn,s The Struetuz,e of Seientifie when I was in Oxford in the mid-sixties. The to impress me. it The failure was related reflection to the refrom a background I could with of of mathematisympathize in what may be called a little honest aggressive-
course
in
doing
science,
PopPer
eighteenth-century normally
Popper than
and Feyerabend
pontificate (60) .
eighteenth-century
length"
"Kuhn
really in Proofs
actual
"Lakatos,
introduced of what
conception look is at
taken Yet of
a closer
limited
manner traL972,
"talking radi.cal
about",
struggling
has the
Notions)
by raiswhat, look-
such what'
as are talking?
raised what
sense
that
his
views
of
concerned knowledge
dynamic rather of
process than
quired ducts I
of first
context
would
measure I would
their
question process. of
dynamic as that
detached of that
facet
term
that
everybody
explains-has famil,
on the one hand, the less defines. still j-ar currency history century 1n twentieth psychology century tral of and philosophy alike. For
sociology
very the
itself all
as being their
that
conceptual in the
analysis. actual
Yet'
scrupulous
care
practice
is rarely "concept" and "conceptual" frequently left quite obscure" (8) . The limitation tual history vasive influence runs deeply by way of Plato,
made explicit
through
European intellec-
Such an influence leads with a narrowing cogency to the mistaken identification of the task of philosophy as conceptual analysis. The struggling tradition I speak of is limited by the near-dogTmatic presence of the mood of that mistake, but it is gradually bringing forth the possibility philosophy cess, and probability of locating the task of as an elucidation, not of concept, but of pronot of "Whiteheadianl process, but of intellectual p r o c e s s ( s e e L o n e r g a n : 1 9 6 4 a , 1 9 5 7, L 9 6 7 c , L 9 7 2 ' ). Lakatos describes his own development of interest in a manner that /4/, usefully intimates that at emerging length. probability and so I quote the description
note 122) .
The problem of eontinuity in science $ras raised by Popper and his followers long ago. When I proposed my theory of growth based on the idea of competing research programmes, I again followed, and tried to improve, popperian tradition. Popper himself, in his (1934), had already stressed the heuristic importance of "influential metaphysicsr" and was regarded by some members of the Vienna Circle as a champion of dangerous metaphysics. When his interest in the role of metaphysics revived in the 1950's, he wrote a most interesting "metaphysical Epilogue" about research programmest' to tri,s post"metaphysical galleys since 2g!!pt, After TuentA Iears--in L957. But Popper associated tenacity not with methodologicaL irrefutability but raLher with syntaetieal inrefutability. By "metaphysics,, he meant syntactically specifiabte statements like 'ral1-some" sLatements and purely existential statements. No basic statements could conflict with them because of their logical form. For instance, "for allmetals there j"s a solvent" would, in thj.s sense, be "metaphysicalr', while Ne\^rtonrs theory of gravitation, taken in isolation, would not be. popper, in the 1950rs, also raised the problem of how to criticize metaphysical theories and suggested solutions. Agassi and Watkins published several interesting
34
of "metaphysics" sort of this papers on the role connected which all "metaphysics" 1n science, My progress. of scientific the continuity with first because I from theirs differs treatment the dego much further than they in blurring and between (Popperts) "science" marcation (Popper's) I do not even use the "metaphysics": about I only talk any more. term "metaphysical" programmes whose hard core research seientifie because of synnot necessarily is irrefutable because of methodological but possibly tactical loqical to do with reasons which have nothing |-he descnipsharply separating form. Secondly, role ical t i u e p t ' o b Le n o f L h e p s y c h o l o g i c o - h i s t o r probLem of how from the normatioe of melaphysics from degenerating progressive to distinguish the latter progralnmes, I elaborate research (183-184) problem further than they had done." Lakatos scientific "of focuses research his attention such on the methodology consisting paths of what such foproreof
programs, rules:
programs us what
methodological to avoid
search
(negatiue
, and others
paths to pursue (positi'ue heuristic\" cusing, and in the wish to "only talk
granrmes whose hard an advance. which talk calls But for core is irrefutable" that of there the What remains
(132)
there central
In
about research
is
certainly
questions, is his
what,
from
and mean?
psychological
present?
is the emergence (L928-76) context C. A third present of Lonergan. psychological "Numberless are finds ...A rich gradually experiences extending . .and the over total
of
the
several synthetic
years whole
co-ordinated. it
expression, genius in I
may be,
on some particular
occasion.
may be defined
exceptionally
contexts" without
purpose,
of
Beethoven's and
the also to
evident axial
meaning
will but
be spewe must
sections,
immediately.
35 I third speak in context this section of the a third spiritual context, and that of
has to do with
development
"a man who is exceptional-ly rich in recoverable contexts." But this third context cannot personalJ-y be glimpsed unless of one seeks within is it oneself for the notion of the spiritual" "a needed clarification (Lonergan, 19572647). "the adjectwo quite different that every it act of coninasground in test for the disin the proand so mean-
That clarification tive, stood, ceiving primary or root ordinary tinguishing ing of what it founder it the ordinary is intelligible, Ordinarily and in is that senses.
intelligible.
component in
grasped
understanding; Moreover,
intelligible
understanding in
the intelligible
sense is
the understanding,
cannot
be understood without understanding what under(Lonergan, 1957:646-647, 515-520). That in fact turn that gives while rise the to some little pivot on, appreciaof the presin Lonergants reaching developthat spiritual development
not require,
much less
a similar clarification
clarification
in Beethoven, of
development
the reaching
and ever-ful1er
I have used, little" take inant expect as, tion mood. pointers is It in relation a stand mood of here indeed, the
sentence,
which puts
slzmpathy with
here--they to intimate, is
elsewhere secondarily
the question
a counter-mood
36
the
study
of
Bernard
Lonergan: The
primarily incarnate
it
is
relevant of that
to
oners
own adult
growth. well in
questing
might alike, is
initially such
be focused'
bY student quesor
elementary dissertation,
existential
tions
what Is
a doctoral
an end? ating
intellectual to habitual
an accelermediated is
an invitation of
a matter
diminishing to a tired
footnotes with music the than Yet the the of it the than
easier mind:
easier great
admit
our
resonance to
composer /7/. in in
foolish Is
human to Sullivan
music
only
realms of bud.
"The plant,
multiple Different
minds
have
had reached of
relative
are
stage
of there
embryonic is
awareness
Beethoven"
recall what I
now some of
would
elder
normatively
present behind
(Lonergan, of
L9572278) . his
eccentric
James Joyce: of
friends
hj-m at
witness of
an incredibly
form
Wake in
37 as a single another return position sent is if with to image, and could move from one section to complete freedom" (LiLz: 92-93'). And, to field of music, there is the manner in which our "disSchenker: 'twe the preIt at foreneighto grasp as the structured it is for composition to grasp the if the challenges
the
a temporally
to use a phrase of
aware of
student
the "present'r the same time demands of ground of bour note leads that set gian
something
coherence which derives I recall, Theologg Ehere Ls a the Background which of the the theolo-
Method in
and that
of the Foreground. Finally, to come full circle-good Joycean Viconesque fashion!--I F. E. would recall Crowe's remark regarding the two parts of fnsight, that the first part text. on here is the concrete possibilor presentmindedness , the meaning of both these depending on the meaning of "psychological present" . What, then , is the psychological present? The psychological present "is not an instant, a ity of absentmindness mathematical ence of leisurely, psychological time point, is, not but a time-span, succession reaches into so that our experibut a novt timethe a raceway of instances, What I am touching part disputed is liable to be negJ-ected and the second (1957) , and give that remark this new con-
spans...whether
by memories
its
future
by
indication
my earlier present
quotation by
Husserl. leaves
achieved
opaqueness
concernrng of
haunted that
Husserl. of mind
Constitutive is
spiritual in
kernel
particular the
reflective "and
understanding inasmuch
unconditioned,
as we are lucid,
unconditioned, factualness
we are that
attaining
the
contrasts
with
which
instances
instances, is
which
with
from non-
frequencies But
differently i-nquiry
the
are
the
and critical
conception them"
(1957:5f7).
our
a lucidity previous
from
the It
present, to self
knowledge incarnate
of
resonances, of
concepti-on, that
heuristic
Through
on being" in the
answer is
an actual is more
conLext to
be said in to
to Fr. of
such
a psycho-
present' /L0/, or
whether in regard
regard the
vortex
39 But perhaps enough initial /fL/. been given. f may note in conclusion that reaching tlety ergan, into the past of by memories and into may take anticipation the human subject differentiated ourselves indication the lucid the future on all by the sub(see Lonhas
of complexly
consciousness
specialization
L9722252-262, 273-276, 303-305) and of functional (see Lonergan, l-9722 chap. 5 and part Two).
D. The three contexts are related dialectically by a speaking of, and from, an actual context (see Lonergan, L9722163) regarding actual contexts. This relating and speaking is identified as meaning, with third stage meaning (see Lonergan, L972294-99) , a psychological present of the interdisciplinary philosopher. How can one relate this is the question if I of note that that tion t$rist is indicated these three the present a twist contexts? section. Obviously yet I would
ous section,
of meaning in the previnow in the actual context of of the present secindiof but of the context is most neatly of
as the central
But what precisely is. meant by the word, context? There are two meanings. There is the heuristic meaning the word has at the beginning of an investigation, and it tells one where to Iook to find the context. There is the actual meaning the word acquires as one moves out of one's initial horizon and moves to a fuller horizon that includes a significant part of the ts . author Heuristically, then, the context of the word is the sentence. The context of the sentence is the paragraph. The context of the paragraph is the chapter. The context of the chapter is the book. The context of the book is the author's opera omnia, his life and times, the state of the question in his day, his probIems, prospective readers, scope, and aim. Actually, context is the interweaving of questions and answers in limited groups.,, ( L o n e r g a n , L 9 7 2 zL 6 3 )
40 actual
context must
is
in
a mind, from
relevant forth
be one
which
speech
regarding the
contexts of the
problem of
problem
avoiding
Russell the
much deeper
intentional
lumiosity,
L9722 index
Vieupoi,nt) in
context of
book fnsightz of
intenby
intendens very
that
constituted
activity
understandreaching i-s or
asking Let us
activity mathematics
context method
when it or
exercising an upper or
be movi-ng mathematics
towards or
scrutinizes order to
common sense
grasp
the
And if is
understand is, is
affirm it has
reached of the
context of mathe-
independent.
matics,
it
can be (xxv-xxvl) on .
shown that
invariant. of
Lakatos's to "talk
"focusing about"
attention"
desire
research the
progralns. of in Lakacan be
my claim and
regarding
limitations
adequate by
actual
which
mediated calmethod
only
a serious
empiriof
(Lonergan, and
]-957272' the
of i-ts
"Philosophy Its
data i-s to
consciousness.
function
promote
has further,
the methods of the sciences and so promoting their unifi(Lonergan, I972:95) . Yet not ttit", not "philosophy" , but you and I and the tradition struggling with the history and method of science must focus on that data, so that later generations may emerge, in a developed third and speak with future of adequate science in historv. stage meaning, to mean presentmindedness of the past and
(see Lonergan, 1974b: E. Issues relating to the truncated 73) interdisciplinary philosophers' neglect of meaning and of the anthropological turn in the higher sciences are left to the other speakers. Essential elements in the genesis of the adequate psychological present of any interdisciplinary philosopher are indicated by reference to the two lower and the two middle sciences. Such essential elements are contrasted with contemporary metascientific opaqueness regarding truth, hierarchy theory, statistical science and the heuristics of evolution. I can be legitimately are, fairly literally, linary growth a genetico-dialectic interdiscip her adult and middle dealt 1) . Still, "necessary long it may take of a coherent Popperts truth I would like to lay further emphasis on the (Lonergan, 1957:xxviii) beginning" , however one /I3/, which is the personal reaching position on truth. Kuhn (265-266') sees semantic conception and rightly so. of not only of That the and difficulty, lies discussion with brief here, of for my indications at of issue is the or
by reference. specification
and these are topics I have already at some length (see Mcshane: 1971i L977: chap.
sciences,
as a fundamental
fundamental
at the heart
Kuhn-Popper tradition's
of verification
but
also
of
the
main
stream
not
regarding in particular
truth
clouds
those
mentioned way of
obvious of
problem is
deny
But of
settle with
forces (see
such . to as the
Bertalanffy of systems is
Pattee)
corresponding as opaque
science:
metaevidence of truth.
theorists' layers
are to func-
linked? our
"Although best is
as a whole' If the
representations there
piece-
world
a whole
should
multilevel a multilevel
possible.
depends systems of
valid
into
Whereas system
analytic treated
into
subsystems as deduction,
top-down are
leve1
systems
through
induction
But
(with
Only
things, man-
things, in which
concrete cause
be the
material
from
a higher
form
is
And only
that
one build
a precise
and powerful
evolution.
43 F. Against this background one may move to a more precise specification of the adequate psychological present of philosopher, the interdisciplinary and the conmunity of interdisciplinary philosophers, in the third stage of meaning . If the reader is to some extent with me at this in philostage one may
not be lost.
Undoubtedly the basic possibility of the arowth. specification is rooted in the solitary searcherrs anqmnesis and prolepsis. But the more than random recurrence of successful the basic losophic search shift in requires the linkage of community, of adult chap. lO). The scattered in in this immathe main and phiSuch schedules of probability
the emergence of arowth requires ing schemes of recurrence (McShane, I97L: schemes. philosophers interdisciplinary of the third
complex support-
stage of meaning is
"undifferentiated consciousness in the later stages" of meaning (L972297-99). As Berger remarks in his recent book, ',it is, in principle, impossible to rraise the consciousness' of anyone, because all of us are stumbling around on the same level of consciousness--a seventh clude, dealt cal section provides with pretty of dim level" the 2 of (xii) context essay. basic . His book, with I presently the issues for the conto be summary with this lacks which
in part but
ethics--in
a method" He does,
chapter),
intermediate to this of
structures:
the quest
dilemma of modern society-between the atomized (213) . the state" run, of various partially adeBut living may emerge.
be intermediate short
Undoubtedly, intermediate
structures
44 (Lonergan , be itself
for
the
long
run, and
the the
longer quest
cycle must
1957:226in one it It
task
structures. of it
That
paramount
a task
academic /I4/.
self-definiti-on involved
What is
1ly-di goes
f f erentiated beyond
present
to the community of is shifted stage inLerest G. At this of, and pursuit commitment to, in their academics, There emerges the suggesparticular disciplines. their of the and communal cultivation a personal that tion context' above, j-n the mood of the first context, third academic decay' of evident to the countering is vital growth. that cultiWithout adult to 21st century vital non-philosophers vation by the professionally , normal remain under the muddled will and scholarship science conscj-ousness which is relaof a personal influence whlch is and of a normal metascience tively compact, tradiby a long-surviving paradigmatically determined as an absentdefined of what may be precisely tion philosophers. mindedness of professional
II.
of
the
emancipation
the or
other
sci-
from
fanaticLzatheir meth-
any direct it is
in
ods by tically
Rather
indirectly would of
as political intellectual
science
political
social
and the
Theology concern
would
within
the
conceptualism
Lamb's
adds the
a further to
context.
sciences
45 add further criticism additions contexts: to the is neither literary criticism nor music
But I must leave such /L5/. of different readers. The present of academics. the psychological that broad issue increasingly manifests itnot just of knowledge, but of values. "For science, the age of innoinnocence to which J. Robert Oppensomewhat enigmatic, re(Oppenheimer: 88), have known sin' famous, if
Moreover,
as an issue, over.
As Joseph Haberer remarks, cence is mark that flash final That heimer alluded in his rscientists
some decades before the blinding of Alamogordo..." (713). peter Berger's book, a1makes the point gives us yet with factual point of vigor, another departure: and his ',We
need a new method to deal with questions of political etbics and social change (including those of development policy) . This will reguire bringing together two attitudes that are usually separate--the attitudes of 'hardnosed' analysis and of utopian this part is to contexts imagination" of Fr. (xiv). What I under the wi.sh to do in titles tation ticularly add two more interlocking Lonergan,
"the the meaning of "criticismr', a n d s o \ ^ r em o v e i n a brief penultimate section to a discussion of criticism. It is j-n that section that we spiral back into metatheological here. I do not theologians century. number of torians of rise think that a high percentage present in of contemporary are psychologically The same, of course, other or students of the twentieth hisis the discussj.on, but perhaps the topic deserves a word
the meaning of
Method', and "From ImplemenThese contexts add a new precision to growth of knowledger" but more par-
Empirical
the sixteenth
and seventeenth
everything
of Christianity
40
to
the
rank
of
more
internal
within X). by
the
medieval draws
Lonergan of
repeatedly adequate to
science
interiority: the
Greek
achievement
expand
capacities Augustine,
commonsense knowledge cartes, tributions matics, personal sense try I and Pascal, to natural
language
before
make their
self-knowledge.
scj-ence, in to all
needed
construct
a scaffolding
into
world
of
interiority" of a growing
note
possibility which I
ity, tic
incarnate growth is
greatly to dor
prolonged science,
inquiry
the
elementary
physics, of
the
limited
contemporary
understanding
both surely of of
might
fostered
educational theologians.
schemes of
recurrence
A.
Generalized In Insight, of of
Empirical
generalj-zed
data data
as empirical In
243) .
Innovati-on,"
Lonergan empirical
remarks that
method to
operates out
princj-pally
consciousness
work
logic: are
reverses
logical
concrete rationally,
namely,
sensitively, subjects"
conscious
47 ReLigion, Theology, and ReLiLonergan returns at greater length to the topic of generalized empirical method. In the first lecture, it is defined as a method, ,'a normative pattern of related and recurrent operations that yield ongoing and cumulative results" and one may recall the slightly difgious Studies, of method in Method in Theology (4). But now "generalized empirical method operates on a combination of both the data of sense and the data of consciousness: it does not treat of objects without taking into account the corresponding operations of the subject; it is does not into treat of the of subjectrs operations objects,' taking account the corresponding the notion without (Lg76,,. It ferent definition In the three lectures,
a generalization
and of history and the ground of their harmonious in human studies. Its appeal is ,'not to the that is correlative to the world to the individual subjectivity
sciences
subjectivity
that is to the world mediated by meaning and motivated by valuer' (1976). And finally, in the context of a discussion of authentic and inauthentic traditions, Lonergan points out that "since disintegration and decay are not a private mental. vidual, event' even generalized empiricalmethod is experiexperiment is conducted not by any indinot by any generation, but by the historical process itself " (I976) . Now what seems to be going forward here is a growing respect and care, together with a thematization of that respect, for adequate and balanced empiricality. It is a many faceted growth and respect and its tracing in the Fr. of Lonergan is a task beyond our present effort. crowe remarked in 1970, in an article very rerevant to ,'there is no doubt the present issue ofongoing learning, Lonergants in the thinking five has undergone a profound years, and that question. in If reorienlast a way which we take his thought But the
immediacy but
that tation
bears directly
on the present
48 De Deo Trino tremely treatise to mark a kind with term in the prior phase some of his later work, we find exIn the trinitarian differences. of like
and compare it
significant
a kind of refrain, (26) ' In his that theology rests on truths not data..." from reply to Fr. Crowe, Fr. Lonergan acknowledges a shift a complex issue that truths to data, adding "this raises we read the assertion, cannot be treated out Lonergan's be no less indices growing static, regular the shift thinking fully of at once" the last (L97L2224) and spelling The reorientation five of Fr' years would seem to some aspects of the shift.
up of A casual following /L7/. reveals a of recent volumes (L972i L973i 1974c) emphasis on the relevance of method over that of Again, there is the 1ogic. though essential, remarkable recalling, with growing detail (L975i I976) , of of science to the
notion from the Aristotelian modern notion: and here too I would note the difficulty of that shift without some perof a serious appreciation "One may easily sonal involvement in the modern activity. 'Newtonian moodr but to enter into serious use the phrase metadiscussion familiaritY, of .g., the topic requires as a mlnimum some of the Newtonian with the integration (Mcshane ]-975:96) /I8/' , equations of motion" serious But now I would note an inverse difficulty: with any involvement with the equations of physics, or in the or art, requires, endeavor of science, scholarship of a personal thematization modern problematic context, are these difficulties And both the grounds of the shift. seems to me, to what I have called Lonergan's growing respect for adeguate balanced empiricality' beThere are two aspects to this respect, the first related, it ing contextual alized, to the second, and both being contextua thematization of as we sha1l see' bY Praxis. aspect is very much like The first
in What alone is invariant "It is all straw." in human intentionality of mind is the concrete structure that j-s The suprastructure (Lonergan , L972:I9\subjects Aquinas's
49 the ongoing ture, despite of and cumulative its present result popular of that dynamic struc-
titleing as an explosion knowledge and technology, is predominantly a frail network of elementary suspicions the most palatable /L9/ ot which are overhastily objectified in historyrs constructs and schemes of recurrence. already infinity 29) . logical cited he puts dogmas are not But the a continent islands all realms respect In the article but a beachhead, by Fr. not Crowe forward a usefulmetaphor: "The the sea of on the sea" (1971: theofinite
scattered of
I am noting
/20/z we are each of us vortices of quest of very achievement in an infinite ocean. The second aspect respect respect tization of is for
emerges when one considers that the an adequate and balanced ernpiricality. The is a subtle methodological respect, whose themaexpresses a strategy relevant to the ,'cultivation
the third context, above, in the mood of the first con(see p. 44, above) by the conununity of academics. text" Generalj-zed empirical method, one might say, is academic method for the twenty-first century. How else can science and common sense be reoriented and transformed by metaphysics? How else can there emerge a harmonious interlocking of the searchings and findings of sciences, schoJ_arship, and the arts in human studies? The problems and interweaving one small of aspect of of such reorientation, but is let them, which are enormous, transformation me note here just (Lonergan, L957:393).
below the level study of meaning as well as within it: the aspect of aggreformic expression, an expression to be born of clearheaded non-reductionism or aggreformism (see pattee; Wilson; Lonergan: 1957b). I have indicated this problematic aspect of expression previously in some detail in sample areas of botany (McShane, L977: chap. 1 at note 75), zoology (chap. 3, .note 50) and musicology (chap. 2, text after note 65, especially present quotation at note g0).
present
there
is
in Are
the
we to
expect
we not time?
events, to be of
generalized at the
empirical of the
methodinvites times into it /22/' account does into not "It the treat
thus
level
not
treaL
objects
without of the
operations
\n/ithout It
requires
overgrown
/23/. of
requirement of
grounds sci-
ence,
versa' of
a strategy
generative and of
Jasperrs
encompassitg"'
But next
of
being of
leads
us
to
our
topic,
pragmatj-c
thematization
cormnunal care'
B.
to
tion of
of
metaphysics: that
metaphysics yields
implemented (735) .
work
unique to
a certaj-n
level
of the
/24/, included is
subject. of
Moreover,
implementation:
and implemenLation of
inte(391) /25/' of
heuristic of
features
the
(392-395),
theoloqy
(Epilo$ue)r
written of
(530-531)
conception of
implementation of
the
complexity probable,
probabilities schemes of
ranging recurrence,
actual,
51 things, environments, some of which possible schemes and of such implethe implemenby the heuris-
included things that conceived (209-2LI, 226-227, 698). Neither nor the conception rendered of mediated, luminous,
however,
implementation,
of the notion of value as they are by Lonnow /26/. In the Epilogue Eo Ihe Shaping of the Foundations, I took up briefly this issue of the inclusion of implementation within metaphysics and noted that, since the metaphysical enterprise \^ras sublated in the new enterprise of Method in task ology Iabor gies that cal of TheologA, there would be a refinement Indeed, of the involve of the theof stratethink implementation. second phase of a distribution to But I do not
enough to
from categories
implementation
and execution.
to Lonergan's ongoing methodologicontext. f suspect, indeed, that there is an altogether more profound shift involved, and I will attenpt here to trace out lines of this shift. /27/ puts us in open indeterminate harmony within the passionate finality /29/ ot the universe. levels of consciousness are united by "The a single lranscendental (Lonergan, I974b:81) intending" and the ings. intending of the good sublates all other Also "just as the notion of being intends, itself, does not know beingr so too the notion of intends, but does not know value. Again, as the is the dynamic principle knowledge of flowering of being, that that so the notion intendbut, value notion of is of The pure notion of value
does justice
being the
that now keeps us moving toward ever fuller realization of the good" (Lonergan, I974b282) . Furthermore, let us recall the previous section on generalized empirical method, where there how limited such limited emerged some leads our knowledge of knowledge is itself on the appreciation is, and recall an instanceof of that just being
Lhe limited
52 round, which
good. I
Insofar think
as one
labors
over,
spirals
clues,
there
comes forth
a new context
funclioning
ment
of
generates on that
a puny its
limited
reach
grounds
a heuristic The
notion fuller
a dwarf of
fullness not
remote, being
as the natural
counts
God as Augustine's counts is Let physics: trates physics Ii-es, ments" goes of the
And what
us return "Just
discussion underlies
meta-
as the beyond
notion all
being
notions,
department
beyond
other
value. we are
with
metaphysics expressing
Theology there in is
an ambiguity (Lonergan, is in to
As "metaphysics
is
a mind" in
method more in
theology
properly
one has
a community. adequate
And iust as
metaphysics in
in
an
implementation the
others' Method in in
minds
as adequately
and But
the is
different, in
related of
to
that
difand
ference survival.
a discontinuity
emergence
53 We are speaking meshing of reader /29/. to modernity might exist: the history details visagement of here of of of that the concrete process of the
ideas
In popular
terms , fneight is an invitation self-transcendence which can Its strategy But with innocence mix of which does not stone.
an age of
Method in
emerges such an ongoing praxisand stone in the /30/, (Lonergan, with a new statistics of of of series
thematization human hearts actual 1957:119) dream . In place, intellectual there is theological
the mix of restlessness from the manifold seriation realization the optimism
selection
in the probable
of an invitation
" implementation , " "the use of the general in any of the eight func-
and of
tional specialties" interplay i and there is the spiralling (see Lamb: 180-193 note 1; 514 on a functional feedback model) of the specializations contributing to a genetic and dialectic That spiralling development of categories is, normatj.vely, and their use. with the new and a genetic-eschatologica 1 The entire set of operations t - s p r a r i s we L t a n s c h a u u n g / 3 1 / . shot through
heuristic notion of value view of man's development. is praxis , and foundations C. Criticism Praxis new definition transcendental the intention direction Lonergan functional is critical, principle of
and continually
brings it
of criticism.
Underpinning
forth a is ,'the
of all appraisal and critj.cism, the good" (Lonergan, 1974b:83). The given in some detail by the to a question foundations foundations from David Tracy--is dogmatic or critical? consist in a decision,
Lonergan replies
54 becomes
an operation conscience.
of
the
level
on which
consciousness
are critically level on this Operations has been suffiwhen the deliberation motivaled chosen and when the values comprehensive ciently and are values really rejected and the disvalues But the sufficiently respectively. disvalues the is secured through deliberation comprehensive interpretaof research, specialties functional The valueand dialectic. history, tion, judgements when they occur in a duly are correct man and leave him virtuous and truly enlightened and Due enlightenment a good conscience. with are the goals towards which intellectrue virtue move. Conscience, and moral conversion tual use by humble men is the key, and its finally, does not encourage dogmatism in the pejorative word . sense of that On views I consider critical? Is this On views I it is not critical. counterpositions (1971:230it is critical. consj-der positions
23r)
Just gan Just takes as in as tn his Insight, so in Method in of TheoLogA, Lonerhuman spirit. which of can the the
stand
on the
dynamism
rnsight, the
he presenLs ongoing so
a strategy
subject's
cognitive emerges
dynamism,
TheoLogg a ongoing
which of
facilitates
authenticity. of criticism of
strategy notion of
meaning the
goes analogy
beyond of
notion
(see Crowe: .
1974 on
questioning crltical, of
and of
criticism)
criticism
human spirit.
critical , for
precisely of
religious I would is
itself sense of
grounded above)
noted
spirit
dynamism "cannot
rellgious
experience:
critical
55 criticize itself" in (Lonergan, L9572332) /327, the sublating itself (Lonergan, "its own justification,'
Secondly, the previous statement ex/157. a foundational clain, a complex component in a P r a r i s u e Lt a n s e h a u u n g , i n E r i n s i c to that claim being a to its truth and value.
D. Conclusion The new view of criticism on criticism, The history other deeper cisely categories of science into finds places itself of the Lakatos volume in a new context. between inadequate of a
debate
bracketed
a hermeneutics
The new view of and to meet Bergerrs nosed" analysis structured blossoming planning into critical
seem to
Lambrs discussion
of political
imagination:
multivortexed
and execution
ung that includes concrete finite Eschaton /36/. The new view of generalized a burden of modernity "A theology significance ergan, mediates and role
matrix
in that
"the theologian needs the alliance of fully enlightened scientists,' (Lonergan, L957: 7'47) /37/ anA of fully enlightened scholars and artists. But such an alliance cannot remain at the level of commonsense exchange: to our times strategic area. is indeed the only level of exchange adequate rnediated the relevant by in an exchange within and incarnation interiority /38/
L972:xi).
For this
insights
56
issue it:
for the
the issue
academic of
is
being
in ab-
psychological
sence. I from come finally which I to comment on, for to this sublate, part: the text
Insight
selected
The goal of the method is the emergence of exin the minds of particular plicit metaphysics from them as they are' It begins men and women. a preIt involves what that may be. no matter only in stage thaL can be methodical liminary the sense in which a pedagogy is methodical' are known is, the goal and the procedure that but not by by a teacher and pursued explicitly stage ends when the The preliminary the pupil. and reasonable reaches an intelligent subject is also Such self-affirmation self-affirmation. (401) self-knowledge. We have ing of reached, perhaps, they some glimpse arer" for than of a new meannoted a in-
"men and women as and more to, in that of concrete Insight. larger fnsight.
we have
larger vited
pedagogy
was involved,
pedagogy It its of
includes
and the
sublates invitation
the to
eight
an ongoing from
presentend of the
removing stage of
need
liminary places
that
it self-transcendence, intellectual j-n an epiphanal a circulating as context and Musgravez I9722253) That as I95I 265-266t , a focal not Pattee) feature , a of
Lakatos
academic conversion in
as a probto
alluded of
fnsight,
and more
recently
spoken
by Loner-
intellectual
procedures
obscure,
unconvincing.
To them
the
human mind
a black
57 The input But the of tempt is is clear enough. is the The output is clear enough.
inner
working remains
achievement
a mystery. " The core strategy same, buc i n s o f a r a s t h e a t of onels cultural input
and output
For intellectual self-transcendence a price must be paid. My little book, Insight, proirides a set of exercises for those that wish to find out virhat goes on in their own black boxes. But it is only a set of exercises. What counts is doing them. Should one attempt to do them? As long as one is content to be guided by one's conunon sense, to disregard the pundits of every class whether scientific or cultural or religious, one need not learn what goes on in oneis black box. But when one moves beyond the limits of colnmonsense competence, when one wishes to h a v e a n o p i n i o n o f o n e t s o r ^ mo n l a r g e r i s s u e s , then one had best know just what one is doing. Otherwise one too easily will be duped and too readily be exploited. Then explicil intellec_ tual self-transcendence becomes a real need. (1974d)
58
NOTES The third the essay was three-part. Originally /f/ appear (L977) in a volume of essays in honor of part will by Frs. T. Dunne and J.-M- Laporte Fr. F. E. Crowe, edited part throughout to that references I have retained S.J. article. the present My emphasis here is more /2/ in For the same point achievement. text, see McShane (1975: Epi-1ogue). /3/ Stt,ucture than on attitude cona complementary
the
EiEIe
The
There is an underSee Lonergan, 1957:119-120. here which is a filling involved theory of history lying of actual, details of concrete the inclusion through out, shifts of meaning-probable significant and possible statistical of globe-netting schemes, in the complexity of generalized within the basic viewpoint distributions, 1957: index under See Lonergan, emergent probability. Emergent Probabi Lity ; I9'12 z286-288 . are the works of the basic pointers Obviously points are 1967b of entry Helpful Lonergan themselves. to my however' here, forward I would refer and 1974a. and the foreground on background, comments in the text Method in TheologA, Lonergan's two parts of fnsight. and erroneousand other works are too easily collections, and philosophical theological into contemporary 1y grafted is not met. of part one of Insight debate if the challege z See :-.972260 .
/5/
or his though his mind had become dull, "...as /6/ the error or his judgment had lapsed into exhausted, brain in the realm of man to be potency forgot of those that (Lonergan , L95'l 2740) . intelligence" remark Sch1egel's I recall here Friedrich is a (guoted in Gadamer, 19602274 noLe 2) z "A classic But those that is never fu11y understood. writing that must always want to and educate themselves are educated learn more from it. " here from a to quote at length I would like /8/ It serves to bring of Beethoven. more recent biography I have been trysome of the points concretely out rather inaccessigrowth and the relative ing to make regard.ing of classics : bility him almost excluThe works which occupied five years were the final in the last sively quartets. products string These late-harvest
59 are unique for Beethoven, unique in allmusic. The quartets carry music to a summit of exaltation and to the deepest depth of feeling. There is no "message" in these works, no "philosophy." They are beyond definition in words. To probe their variety of mood, sweetness, power, intensity, humor, compassion, assertion of life, a book by itself is needed, one which it would yet we may let be beyond my ability to write. the music speak--without a preliminary word. Each of the five quartets is an experience which makes one break out in perspiring superlatives. (I think that the slow movement of opus 135 is the most beautiful piece of music evlr written.) Each is peerless. They have a reputation for being difficult, and some listeneis shy away from them. Difficult they may be , as fhe Tbmpest or Faust or The ldiot is difficult; but not abstract, not severe, not inaccessible, save possibly the Great Fugue (Op. 133). A11 great artists travel the road upward. For some the climb is not a steep one, aird the leve1 they reach lies near the level at which they started. Others ascend continuously from youth to age, and reach so high a plateau that they leave their early works far in the valley. Raphael and Mendelssohn were accomplished artists almost from the start, and wilile their work shows development, it is not a startlinq development. (Both died young, however.) Aeethoven is like Rembrandt: a world separates "The Anatomy Lessonr" painted when Rlmbrandt ri/as trirenty-six, from the "Se1f portrait" in the Frick museum, painted at the age of fifty-two. When Beethoven was twenty-six, he worked on the Piano Sonata, Op. 7, a charming piece known in his lifetime as ',The Maiden in Love"; when he was fifty-two he was thinking of the first of the last quartets. It was an immense journey.' (Marekz 502)
'
The next section deals with actual context. /9/ The on being" is that to which the first "position XXX+3gg pages of Ins.ighf invites the reader. We are discussing here something more remote, more refined, more incarnate than that preliminary achievement, but the dimensions of ',Unthe preliminary achievement should not be minimized: fortunately, some people have the impression that while Tertullian and others of his time may have made such a mistake, no one repeats it today. Nottring could be further from the truth. For until a person fias made the personal discovery that he is making Tertullianrs mistake all along the line, until he has gone through the crisis involved in overcoming onets spontaneous estimate of the real, and the fear of idealism involved in it, he is still just as Tertullian thinking did. It is not a siqn that
60
was one of the Augustine st. one is dumb or backward. and men in the whole Western tradition most intelligent is in the fact of his intelligence one of the best proofs to for years he was unable that discovered that he himsetf (Lonbetween what is a body and what is real" distinguish ergan: 1964b) . and become more out on a new line "To strike /L0/ ca11s for years in which one's than a weekend celebri-ty in the effort absorbed is more or less constantly living ' gradually to understand , in which one s understanding with each comof viewpoints works round and up a spiral the embracing predecessor and only the last plementing its (Lonergan, L9572186). whole fi-eld to be mastered" /LL/ movement, 238-239) . I to recall digest here the aspirations forth the and bring of the Vorticist (see Kenner: past
See Part
II
of
this
studv
for
a more
developed
See note
/9/.
out in Part II' What is said here. and spelled /I4/ C1early, in Part III. context will be placed in a larger one may, with Lonergan, "speak of the church as a process human worldwide within occurring of self-constitution (I9722363) . society" R. P. Blackmur remarks: On literary criticism' and every philosopher every theologian like critic "Every (316) . For a useful of himself" in spite is a casuist see Scottlanguage views' English survey of di-fferent in see "Metamusj-c and Self-Meanlng" On music critj-cism, Mcshane (]-9772 chap. 2) .
/t5/
/16/ ogden's
is central Principle"
drawn I recaIl the para1lel /I7/ and Lonergan I s Beethoven t s development delivered by Lonergan, lectures sional may be expected to go far beyond tets, volumes.
of The remark is made in the context /L8/ conjugation" sion of "the menace of experiential Lonergan , ]-957:542) .
a discus(see
(19572227) confor an immediate See Lonergan /L9/ of the types is an understanding The larger context text. a grasp of the flow of meanings i-n of bias meshed into (see 1972:178) . history
6t
I cannot enter here into the intricacies of its entry into the realms of feelings. of "The principle dynamic correspondence calls for a harmonious orientation on the psychic level, and from the nature of the case such an orientation would have to consist in some cosmic dimension, in some intimation of unplumbed depths that accrue (Lonergan , 19572 to manrs feelings, emotions, sentiments" 5321 . And there is the ongoing mediation of sophistication in such intimatj-ons. See also in this Part notes /2L/ and (Crowe Festschrift) notes 3, 34. /35/t and in Part III
/20/
There is a problem here of concrete expecta/2L/ tion: like suspecting tha|' Finnegans Wake would emerge from the tail of uLysses, or more precisely from the tail of "The Oxen of the Sun" episode. Not LhaL Finnegans Wake is aggreformic expression, though it does open various Win-d-ohs! There is the wider problem of linguistic feedback in the third stage of meaning; see Lonergan (1972:88 note 34) . See also in this Part notes /20/ , /35/, and in (Crowe Festschrift) Part III notes 3, 34. I recaLl here the basic text from fnsight, /22/ selected for this Part, and quoted in the Preface. We are gradually recontextualizing the text and will return to it at the conclusion to Part II. /23/ "The culture becomes a slum" (Lonergan , L9722 99) : the conunent occurs in a discussion of undifferentiated consciousness in the later stages of meaning. See note /20/, above, and the citation there /24/ ftom Insight. Note the ambiguity of the phrase "the conception was constitutiver" and consider the meaning, within later actual contexts, of the statement "selftranscendence is the eagerly sought goal not only of our sensitivity, not only of our intelligent and rational knowing, not only of our freedom and responsibility, but first of all of our flesh and blood that through nerves and brains have come spontaneously to live out symbolic meanings and to carry out symbolic demands" (Lonergan: L 9 7 5 ). It is perhaps significant that in the sublation /25/ of Insight into foundations Lonergan does not include the word implementaLion. Embracing all heuristic structures is "the integral heuristic structure which is what f mean by a metaphysics." This section can be seen as a case for its non-inclusion there. I am being both precise and cautious here. /26/ Fr. Crowe remarks, at the beginning of a paper to which I refer, and to which I am deeply indebted, "it is possible that in some respects we are dealing, not with a development of Lonerganrs t.hought, but with a further stage of (L974\ . its manifestation" It is all too easv to latch on
62
the good was of Lonergan as "In Instght to such statements In Method the good is a and reasonable. the intelligent (L974c2263) (Lonergan of L972) as Lf Innotion" distinct years of philosophy, had of twenty-eight sight, the fruit of in the notion flaw. Needless to say, the shift a fatal shift to illuminating the more evidently value merges with and j-ts The latter shift' functional specialization. refor detailed is a matter with the former, interplay search. is not a separation. A distinction /27/ speak of which I elsewhere ates is the subject (1975: of survival, "you at core and in kilos" What operas a notion chap. I0) .
has undergone an view on finality Lonergan's /28/ In the development. indicated. enrichment which parallels (I974e) , he speaks of the passionateand Spirit" "Mission reaching beaccompanying' ness of being as underpinning, yond the subject rationintelligently, as experientially' treatFor Lonergiants classic a11y, morally conscious. I recall , ments of finali-ty, see 1967a and 19572442-45I. conment in note /25/. however, my cautionary
/ ) q / in One might think of the meshing primarily one can failure of Mandarinism--but terms of fai-1ure--the with hope and times, also thj-nk of it in terms of ripening mediation of which we are speakfantasy withj-n Lhe Praris be]-ow. ing. See note /35/
/30/
possibility of a scheme beginning "The concrete from of the combination to functj-on shifts the probability (Lonergan, to the sum of p*q*r..." the product of pqr r...., g1i5 in fianand illustrated I have discussed 1957:12I). and Emergence (chap. 11), "Probabilitydomness, Statistics inIn the present schedules of Emergence of Schemes." The is the vortex. a useful imaginative crutch stance, vortex together of Praris is a large bringing structure unintegrated ranges of macro- and microsets of previously in angular movements, with resultant discontinuj-ties vortex involve and accelerations. Since the vortices velocities and accelerand communities, the velocities human subjects indicaSee further ations involve six levels of change. Part. and /38/ ot this tions in notes /20/, /35/ /24/,
/3L/
becoming and of praxis Lonergan speaks of method as praxis of the age of innoan academic subject with the passing justice A to such points. cence. One cannot do brief illustration that Lonergan cites of the dynamic helpful orientation in guestion is Heiler's view of the mi-ssion of of the in a preparation the history of religions to lie cooperation of religions.
/32/
This
is
the
rock
of
Method in
TheologA
(I9)
63 This is "the more important /33/ of Method in Theology (I9 note 5) . part of the rock"
See Lonergan, L957272, 243 and noLe /30/. /34/ I refer here also to the large vortex of the interplay of functional specialties and to the set of turns of the subject involved in the practice of Method in Theology (250, 11, 15ff. ) . rrWithout fantasy, all philosophic /35/ knowledge remains in the grip of the present or the past and severed from the future, which is the only link between philosophy and the real history of mankind" lMarcuse: 155). See also here Part II (notes /20/, /2L/) and part III (Crowe Festschrifti notes 3, 34). In the third stage of.meaning one must expect, hope for, envisage imaginatively, work to, new levels of humor, musj,c, prayer, public kindliness and discourse. The foundati-onal theologian /36/ is committed to conceive of the invariants of progress and decline and of (Method in Theologyz 29I) . "our future destiny" I may permit myself a valuable anecdotal aside here. Lonergan's work in economics in the 30s and 40s is quite extraordinary. I recall no\d correspondence from him in the late 60s raising the question of collaborators with him j-n economics. None "fully enlightened" emerged (see my comments on A. Lowets 0n Economic Knouledge ln Wealth of SeLf and Wealth of Nations, chap. IO) . That ,'full enlightenment" is of course related to the issue of qeneralized empirical method.
/37/
Three points. First of all, /38/ academic meaning ranges through all the types and functions of meaning outlined in Method in Theology (chap. 3). Secondly, one should note that adult growth in general heuristics involves an epiphanous reading stance towards words and things. is more and more fu1ly read in the "Incarnation" clarity of the heurj-stic conception of the six-levelled hierarchy of aggregates which is man: f(pit ci, byt z1t u6, rn), where for instance ci connotes a-subdet ijt cfremical conjugates. Other comple*ities emerge when one considers the heuristics of nerve and muscle, eye and brain. Thirdly, the above two points serve very cleirly to bring out the need for generalized empirical method in human studies. /39/ tute In notes for lectures (unpublished) . in Montreal at the Thomas More Insti-
oc
The Poetics
of
Space.
Boston:
Beacon'
New York:
R. P. Blackmur, 1962
Butterfield, 1965
Herbert of Modez:n Science' Ihe )t'igins and Sons . London : Bell E. and Scope of Bernard "The Origin t ." Seiences Lonergan I s ' Insight 9z 263-295cLesiastiques Ec-
Crowe,
Frederick Lg57
L}TI
the Self-Correcting "Dogma versus In Foundations Process of Learning." Ed. PhiliP McShane. of TheologA. of Notre Dame. Notre Dame: University New of Lonergan's "An Exploration paper for Lonergan of Valuer" Notion (June) . Workshop, Boston College Unpublished. to the Public "Sun Clear Statement nature the true concerning at large Trans. of the Newest PhilosoPhY." ?he JouxnaL of SPeeuA. E. Kroeger. transEnglish Latiue PhiLosophy 2. lation. Tiibingen:
Ig74
Fichte,
J. G. 1868
Science. "
Sei-
65 Jaspers , K. 1953
The Onigin and GoaL of History. Trans. Michael Bullock. New Haven: Yale University . The Pound Era. of California. Berkeley: University
"The Concept of the !Encompassingr in Jaspers' Philosophy.r' ln The philosophy of KarL Jaspers. Ed. P. A. Schilpp. LaSalle, IL: Open Court. "Logic of Discovery or Psychology of Research?" In Ct,itieism and the Gz,outhof Knouledge. Eds. I. Lakatos and A. E. Musgrave. Cambridge: Cambridge University.
Lakatos, I. L970
a n d A . E. Musgrave Critiei.sn and the Grouth of Knouledge . Cambridge : Cambridge University. Research "Methodology of Scientific P r o g r a m m e s ." I n C r i t i c i s n and the Gvouth of Knouledge. Eds. f. Lakatos and A. E. Musgrave. Cambridge: Cambridge University. History, Method and Theology. A DiaL e e t i c a l C o n p a r i s o n o f W i L h e L mD i L theg's Critique of Histonieal Reason and Bernaz,d Lonergan I s MetanethodoLogy. Doctoral dissertation for University of Miinster; to be pubIished in AAR Dissertation Series (te77) . Ihe Att of Janes Joyee: Method and Design in IJLysses and Finnegans Wake . London : Oxford . fnsight: A Study in HumanUnderetanding. New York: Philosophical Library. De Deo Tz,.Lnof. Pars Systematiea. f Rome: Gregorian University.
66
Trj-nity.
"
L967a
Love, and Marriage." In "Finality, Papet,s by Bez,naz'dLoney,CoLLection. gan. Ed. F. E. Crowe. New York: Herder and Herder. In CoLLec"Dimensions of Meaning." tion. Papez,s by Bez,nard Lonergan. Ed. F. E. Crowe. New York: Herder and Herder. Verbum: Word and Idea in Aquinas. Ed. D. Burre11. Notre Dame: University o f N o t r e D a m e. Pp. "Bernard Lonergan Responds." 223-234 in Foundations of Theology. Ed. Philip McShane. Notre Dame: University of Notre Dame. Method in Theologg. and Herder. New York: Herder
1967b
I967c
I9'7I
L972
L973
Philosophy of God and TheoLogy. London : Darton , Longman and Todd . Pp. of Dogma." "The Dehellenization IL-32 in A Second CoLLection. Eds. B. Tyrrell and W. Ryan. Phi-ladelphia: Westminster. Pp. 69-86 in A Second "The Subject." Eds. B. Tyrrell CoLLection. and W. Ryan. Philadelphia : Westminster. A Second CoLlection. Eds. and W. Ryan. Philadelphia: minster. B. Tyrrell West-
I974a
I974b
L974c
1974d
: InteLlectual " Self-Transcendence , Moral, Religious. lecUnpublished " ture at Hobart and William Smith Co11eges, October 10. and Spirit." "Mission lished contribution Festschrift. Not yet pubSchillebeeckx
L974e
to
L975
and Innova"Aquj-nas Today: Tradition tion. " The JouynaL of Reltoion 55: 1 5s- 180 .
Theology and Religious "Religion, Studies. " The Donald Mathers Memorial Lectures (March) at Queen's University; the first of the three lectures, "Religious Experience, tt is to appear in a forthcoming Festschrift for Frederick E. Crowei the second, t' " Religious Knowledge, appears in Lonergan Woz,kshop, pp. 309-27; the I third, "The Ongoing Genesis of Methods," has been published in Studies in Religion/Setenees ReLigieuees 6/4 (L977) 341-55.
0n Economie KnowLedge. Harper and Row. New York:
of
a Genius.
Negations: Essays in CriticaL Theoz,y. Trans. Jeremy J. Shapiro. Boston: Beacon. English translation. f'The Nature of a Paradigm." In Critieisn and the Gy,outh of KnouLedge. Eds. I. Lakatos and A. E. Musgrave. Cambridge : Cambridge . University
L975
Wealth of SeLf and WeaLth of Nations: SeLf-Aris of the Gyeat Ascent. New York: Exposition. The Shaping of the Foundations: Being at Home in Transcendental Method. Washington, DC: University Press of America. J. R. The )pen Schuster. H. (ed. ) Mind. New York: Simon and
L977
Oppenheimer,
r955
Pattee , Howard L973
Hieranchy ?heorg: The Challenge of Compler Systems. New York: George Braziller.
68
Logik J. C.
Proust,
Marcel 1934
Vo1.
II.
Structure of Musical
Scott,
Wilbur I9c2
(ed. ) Fiue Appt,oaches of Literary New York: Collier-Macmillan W. N. Beethouen: His Spiritual New York : Vintaqe. Deuelopment. Cviticism. .
Sullivan, J. 1960
Tarski,
Alfred 1949
of Truth." "The Semantic Conception In Readings in thiLosophieaL Analysis. Eds. Herbert Feigl and Wilfred Se1lars. New York: App1eton, Century, Crofts.
Toulmin,
r972
Tracy , David
197r
' s Foundational Theology : An "Lonergan Interpretation and a Critique." Pp. L97-222 in Foundations of Theology . Ed. Philip McShane. Notre Dame: University o f N o t r e D a m e.
TRANSCENDENTAL DIALECTIC OF DESIRE AND FEAR Joseph Flanagan The field find ethics itself in of literary come to criticism occupy. has always tended which the field of to
universal
Ethics once had a judgments but with the emergence of the immanentist, existentialist and historicist contexts it seems to have lost its normative grounding and begun to drift like certain forms of literary normative moral Literary their
has recently
critics have freguently tended to judg,ments somewhat subjective and relative, even to the point of priding themselves on the unscientific nature of their subject matter. Frye in his Anatomy of Critieisn proposes to put an end to these recurrent, consider the field of Literary and systematic basis that would eliminate such practices as ranking poets major or minor, or hierarchically arranging the different genres of poetry on a scale that values epics and tragedy as supercriticism on a sci.entific ior of to comedies and stories, century or that as superior would judge novels to medieval romances tend to be more realistic. Frye's solution to this problem is to attempt a basic, inductive leap that would stop thinking of literature as aggregate of discrete compositions and assume that because these novels there basic Fryers esting is within order the field or unifying this solving literature as a whole a perspective. It seems to me that venture offers moralists an intersome of the difficulties of the nineteenth subject evaluations and to establish
criticism.
that have brought about in the field of ethics. In this paper I propose to describe Frye's theory of literature, and then, to suggest some ways it might be used in the area of morality. rerativism and historicism
69
70
I We might found without another. which ing them the basic would to to basis plot serve himself any compare with Frye's problem of to that of Darwin who but
a vast
array
plants
systematic
way of
connecting
Linnaeus
a classifyj-ng plants
biologists certain
visible
gualities But .
interconnected.
Darwin
di-scovered that
plants
and animals
for
the
different theory
can usually
terms
a fundamental In Frye's
these
character,
a dialectic see,
different turn of
characters,
plots
meani-ng of in
character
four
essays of
develops
his the
theory "mode"
"modes" to the
refers
we consider relation to
environment If the
we can character
modes of or her
acting.
social is divine is
envi-ronsurIf of
then, this
the
character
story
rounding the
characterrs acting is in
deeds
mode of
ordinary
people
then,
a hero legend
heroine which
and pro-
typically of valor
digious
but
not
as prodigious character is
as those capable of
a god or
risinq
above
7L lacks the ability to control the physical we have the type of hero call_ed a leader--a king or general. In this case the story is an epic or tragedy. Then there are characters with whom we all idenenvironment tify in and who seem to life that we do. there suffer This is the that same sort seem to of ups and downs comedy. the fictional mode of society but
rinally
looking down on them as being incapable of ordinary achievements. The mode in this case is ironic or satiric. The advantage of this scheme is that it extends the literary universe to include such stories as myths, legends and folk tales, and it allows Fryef as r.re shall see, to interconnect call tive" various lem. their senting that Fryers within Lhem in a chronological series. Re_ problem was to find a ,'unifying perspec_ universe would connect some comprehensive scheme. that
normal powers of
and we find
ourselves
the literary
literary
works within
the first step towards solving this prob_ Having specified Iiterary characters according to mode of acting Frye exarnines the history of western and finds characters found there is a generar tendency in repre-
literature of operating
to move from the highest fictional mode in myths to the lowest types of behav_ ior found in satires. Examining the period of late Classical culture down to the present, Frye notes the strong influence of Christian, Classical, Celtic and Teu_ the characters of premedieval stories. Moving to the medieval period we find two types of ro_ mances, secular and sacred, with their corresponding heroes, saints and knights; these exemplify the second mode of actingwith the emerg,ence of the Renaissance turning to the high fictional and nationalistic epics. with Defoe we have the shift to more realistic types of characters, and finally, during the rast hundred years the ironic and satiric modes of expression have tended to dominate. The same chronologicar cycle from high to low fictionar modes mode of tragic kings can be found in the successive periods of Greek and Roman court we find riterature tonic myths within
1't
Obviously
this of
is
a general
continuity of
the question
more clearly
how Frye develops his "unifyj'ng perspective.r' In a cycle the last phase tends to provide the setting for recommencing the sequence. Thus the late stages of day merge into nighL so that the final phase of day may be thought of this quence of bly sinks of a brj-nging cycle in forth FaIt the night. fades into into The repetition the yearly winter only seto inevitadaily turn establishes
the seasons.
up and flower
summer which
It is this seasonal back down again into fatl. and great drama of life cycle that sets the stage for sprj-ng of being born, the summer of growing uP, death--the from the triumphs of summer, and the cold winter the faIl from nomadic to agrarian and stories tend to imiso their rituals modes of living This provides tate and express these seasonal cyclesIn addition of plots. Frye with his basic classification to thinking of a story as having a beqinning, middle and of death. As a culture shifts end, Frye proposes that the end of the story can be for the next phase thought of as setting up the conditions There are four basic plots--comic, of story telling. The comic plot structures and satiric. romantic, tragic, the spring while plots. plots analysis. The four ing pairs; romantic pairs sire lectic basic plots are further The oppositions divided into opposand comic and tragic on the other. fear, on the one side, and ironic fa1l If story of life' romance comes in the the tragic to the connections the subtlety sunrmer and ironic of Frye's and winter we now turn characterize
between these
of desire in comedy and romance, while This in tragedy and satire. with the types of
be correlated
characters.
73 To fix plot tic this control of fear connection we can ask the question: or do the characters the plot? drives of and governs and governs Does the determine the pattern or is it
the development
and outcome of
of events come under control the outer question, less events placing to the characters?
determines of
and comedy the characters and fortune respectively. under some inexorable case offers
laws of
the limiting
no meaning to the absurd situatj.ons in vrhich are found or thrown. In comedy, on the other hand, some unexpected and crazy twist of the plot can transform the most absurd siLuations into the most. the characters mance and tragedy back to roand examine the dialectic that governs the plot and characters $/e can find the source of the uncontrollableness of actions and outcomes i-n comedv and satire. The dialectic character It is usually the excessive for drives while doom. found in desires the tragic plot is that the too much or reaches too high. ambition of MacBeth or Oedipusrs overself-knowledge out fear as it that drives them to a type the with on the other hand, we find does battle delightful set of circumstances. If we turn
In romance, enemies.
most fearful
No matter
how dreadful
the dragon,
the ugliest beast can be made into princess. The romantic dialectic of reveals desires that reach to heaven in and down into continually characters or unquenchable fires that of the While the dialectic exceeds his legendary drives
fears.
character
the romantic
needed, divine-Iike
74
the five
plot
to-
modes that
mythic opposite
an ironic
imprisoned set if
and down"
question
To explain image, symbol, context. traditional the ative cover the in poem or archetype it might
different
a historic is the
meani-ng of to
context figurdiswhich "Nature" physical by divine nature the poem metato poet the stage
play
classic
meaning
nature. of the
whole
form
rhymes, used
and other
literary
poet
decorate or painter
meaning.
Once the
norms, as
insist but
meaning the
meaning.
context its
some other
reality
meaning
own meanj-ng through as a "non-objective" object--natural the ity, poem itself. this or
set not
motifs. to
poem's
referent to or or
is realsi9-
referential meaning.
nificant
withdraws
from
75
making
any reference
to
real
ambiguous nature
imitate is the to
problem that it
Frye
enlarge
the
meaning of as
slzmbol as
contains
classical meaning of
symbol "motif."
the held
a nature
as the As Frye
also
have who, in
imltated cycles
other
poets.
Poets
contemporary is inward,
claim to its
least, Frye
motifs allow
of this
other claim of
poems, for
not
and more
archaic archetypal
meaning or
"nature" forms
cyclical
certain
people
born,
growing,
working, people is
born,
grows to
darkness. that
Metals need
from
glowing
jewels
substances earth. of
Plants,
animals
recurrence parts of
nature
civilizagestures, profears
Every
human society
bodily
buildings,
historians you
archaic the
contemporary
many of
same jokes,
songs,
proverbs,
rituals of
that
bind
together. flow
continuum
the
a transcultural articulated in
celebrated
course
These
archetypal and
periences, that
p1ots,
scenes In
rhythms
embody
archetypal are
lhe
in quite be
carefully But
inadverincorporat-
tently. ing to
ancient
characters original in
and plots story. his that And' story people dances nature" in
within
completely also
of
desires
experienced This
songs,
would of
referent the
contemporary of
crj-tic's
a pattern
are
super-natural meaning of
slzmbol as anagogic. from At the the archetypal archetypal of in fear the to level and desire outer world sickto the
self the
public
rituals.
work, the to
ness work of
we find the
with
magically
transforming and
these
according overcome
desires such to
simultaneously as drought,
to
things
The
control
nature
and the
Frye's
means of
classifying
types
77 characters the way to find that and plots, specify nature turns and now this features desires same relation symbol. as fulfilled we the most extraIn the are frusform of waves engulf the dreamthe other to is becomes
In the dream that vagant and wish-filled dream that trated witches, errs and fears wild
upward to a nightmare
as nature
beasts, In both
forests
of desire Just
In both cases the and not according the poet the plot
dreamer determines way around. the dreamer's ture the divine-like waters will in
the course
nature,
as the dream makes nature and fears, that by the poem. At this desires level
desires
be contained
character
come out as the character fears or desires. Such anagogic meanings of slzmbols are most easily exemplified stories but of miraculous the births in or apocalyptic pervades the is any poem. of view it its it inner direction by nature not only way of lj.terature is destruchistory of can it context its estabnaIt is in tions, syzmbol as anagogic point
center. not
to their
unlimited
quality,
the reality
needs to be stressed. phase the imaginative the context placed within cycle In the is within anagogic
archetypal
the various
the world
or mind of
7B
to
tactile the
metaphors to
we can anagogic
speak
of
the
transi-
from of
archetypal If the
phases of
as a thickenor sea
meaning.
image of the
a mountain to the
radiates
second sea in of
symbol if
an archedialectic and
thj-rd
phase, wife of
Macbeth
cycle
serpentine in the
anagogic
phase
to
i-tse1f
lit-
slzmbols of method of
Christ
Frye's in
specifying
the
archetypal vegetable, in
literary
universe
terms
of
animal, of
mineral,
human and divine each of humans, various fire, j-nto this typal lamb, these etc. mineral and water. more
we can
think
archetypal
symbols
classes--the Further
animals, of the
air,
archetypes but at
broadens
and more
Think the
archetypal
vine,
meanings. archedarkness,
the the
typal the
the all
image
particles within
A single of an of
then
itself
meaning in
poem.
terms form or
shaping
of
the
whale.
into
an archetypal that
and finally
79
within In of the
itself fourth is
image the
of
darkness
limited
reality no longer
art.
similar with to
the
poem achieves
anything
d.esirable
moral pivotal
questions factor
underline transforma-
the
successive is the It
meaning shift is
from here
meanj-ng. of that
that poetry,
nature shift
between however,
nature
mean denial.
but
so in
context the
open-ended for
meaning
limited prior
"limits"
phases into if
poem or meaning.
novel
three
meaning
grounding
uniqueness posing,
then,
person, of
tension
between
limited
contexts
desires diaconand
intrinsically The in
experienced is more
comparison terms of
context
desires
fears of
within
which
directions section.
their
lives.
This
80
II
out
our
attempt for
to
as a model
morality
theory
structure way of
the basic
modes of or
a character's
acting,
contexts
meaning of
fundamendynamic schemes and four j-n which we may understand the these further desire characters specified and dread, of desire and p1ots. in terms of The a plot At in at the
si-gnificance plots
may be of
dialectic a basic
with and
each fear.
proportioning we find
romantic desire
extreme seems to
characters
and
sequences while
which satiric
completely finds
overcome
fear
extreme,
desire
itself
mastered the
extremes with
action
romantic
schemes
prodigious, ironi-c
powers themselves
satisfying by the
actors of
powers to
transform
moral
law
theory universal I
in
\^Ias an arriv-
appropriate theory
Frye's for
literature same in
Following
model
substitute
counterpositions
corresponding
and themes. For Kierkegaard of a person the to Don Juan character represents and the
attempt
remain
uncomrnitted
irresponsible.
81 Living always in the immediate life, is and refusing and refuses less
to remain
to the highs and lows of one alternative there is in is tries fact in It facade of moral decision--Don a choice.
and emotional
choose.
alternative
Judge William
to point represents
Judge William Don Juan carries ing life blocks that is a Judge William
a shift
within type
himself
of persor! but
possibility
reverse
and repressed
side of Don iluanrs irresponsibility. the paradox of his peace and freeresponaccepts guilt with that and dealings realizes if it he is is free. to achieve
truly
responsibility for his past misdeedsi and the need for compensatory justice other people. fn other But for present position means that of his mode of dogs. acter Juan, off prior life experiences always include Don Juan to
he accepts his
conditions
consequences.
to Judge Will-iamrs what he has done the consequences shift self to a new as the
and take on responsibility way of is the that life. The only existing
Don Juan must choose to accept way to to use the present, actual,
existing
Don iluan has gone to the no way Don Juan can jump out of his charof Judge William reprobate, life without dragging Don $rith him. is only for Don Juan may put disappear. and, shifting hand, a possibility
his
considerable positi-on.
then,
Judge William,
B2
assures
him
that
it
is
well
worth his is
the
effort living
since
his
includes
both
position but
he not
hj-s moral
viewpoint
i-s truly
universafly as the
lirnited incorporated
such
character. performing
WiIliam
omniscient
moralist
always
universally
consistent
ways. these William a satiric the characters in into the setting while in out for in of only of is of
We can now place a plot fixing the the locati,ng Don Juan Judge wj-th
a romantic
romantic height of
orientation their or
passions truth.
whether the
g1ory,
goodness in
ultimate
satire
background but
no freedom governing
the
flow
Mi-ssing side
romantj-c that of
characters in
tragic
para-
forms the in
the
freedom
satiric the
sj-tuations
implacable of
, domi-natrix good fortune, and demonic desire There not point. in into terms six yet
be the leavj-ng
him marry
feature which
Frye's to be
which at
d.escribed
introduced to specifying
addition Frye
of
four
p1ots,
subdivides one
another
recurrent
desire
different tragedy
blends.
stages
gradual plot
deepeni-ng more
themes hero or
gets
shocking
six phases from romantic tragedy to i-ronic j-n irony \./e pass from tragic Similarly irony irony in and ironic point tone but not
comic irony.
The important
here is
interesting,
us a literary specification of that mathematj.cal phenomenon called "taking a There comes a point in tragedy when it is no but that ironic. point? There comes a point romance. in comedy Just what does question from comedy into who wants to
tragic
or where is a venial
what point
turn into a mortal sin. The way to ansv/er j-s to shift the guestion attention to the basic orientation that governs the direction of the plot through the six phases of the comic, tragic, romantic and ironic orientations. four emphasis on choice basi-c p1ots. Rephrasing the dialecti-c William which we described positions solve respective the way to tic between Don Juan and iludge their above we can characterize We can do this (either/or) by combining Kierkegaard's with Fryers analysis of the
as involving a basic assumption about the problem of human fears and desires. his problem by choosing while the romancan orientaDon Juan operates their basic
Judge William
resolves
assumption and orientation, within the ironic orientation. shift ti-on. choice Frye, within their horizons only In each of left then, is the four
by shifting orientations of
phases that
situation attitudes
character can transassumptions because both are operating, not only within two different orientations, but within the same hidden assumption and orientation namely that their form his
ientation
However, neither
84 just
direction
are
not
WiIIiam
for
immediate other
Judge and
on the past by
thinks your
redeem
acknowledging
to
past
freely
characters
present
experience trying of is to
overcome
as unlimited the
trying various
cend of
life
this four
we can corstages of
relate
1 I G^
the
four
ptotting
In
the
first of the
the
this
comic and
plots
that
setbacks. where
a period
the
plotIn
orientations
romance o1d of
failorienthe
powers,
freedom we feel
typify full
tations,
while
satire
burden of tife.
senility
inevi-
us must their
through orientaperson
keep stage
each the
This
means that
meaning to of
should at each
attempt stage
integrate our
completely
viewpoints is exactly
development.
However,
85 what Kierkegaard William zation cepting tic achieve religious this claims cannot be done by either the other's with fears. Judge reali-
OnIy by acthe romaninvolves categories an anagogic and charcome a character and reorient to
dread of death
together
desires
unlimited that
a fully
mature horizon.
orientation
of both characters.
slmbols
of nature
the events of
much closer
of desires
and fears,
does nature if of
be shaped and formed in whatever fears. themselves the perfect a total ity of to be completely self It is is
and Don iluan allow achieve Such the qualin this the Each on this of tife.
stages of
dread that
Kierkegaard
Fear and Trembling. description treatise biblical version Kierkegaard story of the story
interesting gives
a different
the problem of to the six each of his as it It is achieves tation gogic final its
orientation.
perspectival four
Frye associates
state
orientation
meaning. for
Similarly,in
and provides
far
described
the
literary basis
as a model
for
a trans-
various life to
orj-entations
may develop
This
same model
a group
a moral of
a series
example
how this
structure
focus
on some recent In
cultural
histories
1950 Henry in
published
terms
myths
entitled there
the in
history
the
conflict
dominant to to the
myth
of
the of
this set
myth sail
destiny of
from
shores
and to found
North
free
bring
moral
liberty the
were
severe
virtues
forests be tamed
beasts could
had
happiness. years
A finished to form,
a hundred
process
s1'mbo1s and characters clarification maLure howeverr itself that in form in and conthe just Danief a formathe
underwent densation
was not
formed turn
by and provided
motivating
forces
significant Smith
decisions. central
example, of this of
elements
theoretical
arguments
constitution
B7
but
also
the
Civil
War was of
fought
the
Northern be
and
Southern and
variations
how this
was to cultural
interpreted history of
America ate it
established
we can
evalu-
as follows. The American myth that for of provided the the central of the meaning major
context structures
American the
myth people in
that in
represented terms of
freedom would
an agrarian the
revolution natural
find
western
expansion
resources, of a free
allowing people.
destiny drama to an
the
garden
Such a vision study , Machine and focuses America romantic that Marx century
Marx
Garden, major
further
four
of
this
while continued of
popular to form
decisions the
American the
context
the
myth,
more that
artists experience
mined that
over the
the
characters
symbols Marx is
romantj-c
the the
American hidden
dream.
Kierkegaard of Judge
exposing William.
and orientation central thesis Srnithrs character structured the vast cultural he argues
Marx vs.
focuses the
garden.
along garden
the
the
heartland human)
deserts, garden
savage which
beasts
within
88 pro-
would what
be formed. in fact
This
was the
destiny garden
happened
was that
the
a concrete
jungle
with out of
technological machines
undergrowth suddenly
demonic the
society. dread
desires plots
hidden
characters
so freguent quick
characterize
and maturity
and romantic
orien-
with
and irside of
responsible
attitude
toward This in
human experience. tionate contexts sudden benign and distorted of shift meaning in the one
resulted on the
emphasis that
tragic
we have
recently of the
American of the
evaluation fifties to
romantic
and somewhat despairing the same moral two the irnmaturity. year
one of Here
how the
condition
single
dialectic sti11
the
of
tradltional
epic--the
This the
when Americans warfare. confident demonic national late of With that forces will
history.
reversal
experienced the
sixties our
has
underside
national of our
desires fathers"
"sins
trust
established
during
our
American
"infancy".
bicentennial to muster
89 parody itself, In Fryets of but seems incapable and "unwilling" to and genuine celebration. are parts of
stage a convincing context, in a comic orientation comedy is character lovers. structure lovers. related destiny observe tory is integrating or who is their in
overcoming blocking is
The "transcultural', plot some limiting situation or marriage in of young either successfully
The tension
within the present social "intimacy" the establishment of a new society of of a society to celebrate then, is itself closely and its we can hisin
sacred ritual-s
as a conmunity
As a final related
categories
and cultural
in delineating action
through trend
from the high modes of myth and romance to the low fictional mode of satire and irony with premedieval epics giving way to medieval romances, while Renaissance tragedies and comedies shifted anti-heroes that be found with toward contemporary than satiric plots and can seem less human. The same cycle
literature
cycles and it can be seen in the American cycle we have just sketched. Naturally the cycles donrt mesh perfectly, nor do they characterize point shorter of the entire periods. then, cultural same cycle then, forces joins cycle. into and becomes part of birth, level, and The moral ways but opposes the We can speak of cycle cycle. different literary traditions that but they do cover larger and to tendencies cultural or orientations
The American cycle, the longer different and death, western, cycles. the three growth life that
on a national
the longer,
historical,
which ultimately
or dialectically
more
general could
direction be of followed
of
historyout in
gument
a society to for
history, Frye's
enough only
presented context
offers
a rich
literary
works moral al
model for developing an interesting but also offers nationperspectives on an j-ndividual, and religious scale . I wish to draw attention of the us, to what I It wi-th an a decithat asmoral four expaper' first,
major Frye's
me that
way to in
specify
grounded
a basic the
shifting
basic
horizon
Second,
the
contrast within
between Frye's
two
context
which human
encompass desire
the
between the
meaning of
a symbol of
dialectical into
struggle an infinite
context grounds
context four
and orients It is
through
the
between drivi-ng
and of
keeps
forcing earlier
limj-ts that
contexts. analogue
dialectic
offers of
a moral
gious false
orientatlon assumption
hidden
supposedly three
Frye's
hand, reveal
an invariant in real,
other,
limits within
a context personal,
concrete, and
acting
social
situations.
>L
WORKS CONSULTED Frye , Northrop 1957 Kierkegaard , Sfr en L944 Smith , Henry Nash 1950
Anatomy of Critieism. Princeton Universitv. Either'-)r,. 2 voLumes. Princeton Universitv. The Virgin Land. Unj-versity.
princeton:
princeton
Cambridge: Harvard
I THE THEOLOGIANS PSYCHE : Notes Toward a Reconstruction of Depth psychology Robert The need for tique of of the praxis of a dialectical of Doran and metascientific crieven more,
the thought
can hardly be overThe need becomes even more apparent when we Jung seems now to be beginning to fate that awaits all more or less of giving Hillman: rise to opposed interpretations with be compre-
Jungian analysis,
that
by the
genius : that
1972, 1975).
I have in mind would be similar in scope, paul Ricoeurrs all but insight to definitirie philosophical interpretation of Freudian psychoanalysis. Obviously, the present paper is no place for and depth of so massive eral tion an enterprise, I would think a reconstructed yet I hope it conveys the geninterpretacontours that such a critical
would take.
function theology.
Jung has by no means been ignored by the theological community. A recent bibliographical essay lists 442 books and articles devoted at least in part to the rel_ations between archetypal out reason that a handmaid for psychology study and theology (see Heisig) . In an even more recent it has been claimed not withwork promises to prove as reliable "Jung's doing theology today as more metaphysical
schemes proved in the past" (Burrell: 232) . As for myself, I have argued elsewhere that the generalized empirical method of Bernard Lonergan provides the horizon needed for the critical reinterpretatj.on of the Jungian maieutic and for logian, help its critical employment on the part construct a part of of the theoand that such a critical engagement with theology's Jung will
the theologian
95
94 foundations dialectical interpretation of Jesus Christ what (Doran z 1977a). critique of the of I have also suggested his how a
symbolic the
and of
Trinity adequate
and his
regarding deity
constitutes In the
symbolizati-on I wish to to
(L977c) .
present
paper
expand suggest
considerations' referents of
a revised of
unconscious,
symbolism and of
intentionality psychic or
those
notions
symbolism even
an adequate assumptions
explicit about
implicit In
intentionality.
the
course of
paper,
shall of
reconstruction
a central
paper
Method
Functional
which
theological is
are
presented,
systematic is and
communication general of
and of
theol-ogy
by theology are
the
special
restricts in is to
desirable
theological
categories be obtained"
desired
(L972a2282) .
interiwill
consciousness are in
provide
some measure
95 transcultural, the realities the utility not in their explicit formulation, but in
formulated. These categories will possess of models "built up from basic terms and relations that refer to (these) transcultural components in human living and operation and, accordingly, at their roots they will possess quite exceptional valj_dity" (295). Their derivation, of of the finally, will flow from t.he explicit of the of the objectification structure theologian gian's ity. gories, gious the basic terms and relations intentionality of special the and Christian
same theolosubjectivcate-
theological
list as: religion, the relicommunity in history, divinity, revelation and redemption (290f.) . Now the claim that Jung's interpretation of Christian symbols is a matter of both positive and critical concern for the theologian concerned with generating or deriving categories raises at that will be operative albeit in systematic theology which we fundamental methodologi-cal head-on, of our investigation. difficulties
i-nitially
is conceived by Lonergan as an explanatory discipline rather than as a descriptive (1957: Index exercise u n d e r " D e s c r i p t i o n - E x p l a n a t i o n " ) / 2/ . T h a t i s t o s a y , t h e terms and relations of systematic theology will aim to propose hypotheses as to the relations of things to one another rather than more or less sophisticated descriptions of things in their relations Lo us /3/. Now, the basic took terms and rerations its stand on a faculty of the systematic theology that psychology \^/ere metaphysical. are not basic basic
but sets of categories for a systematics based on intentionality analysis. Here the basic terms and relations will be psychological, and the psychological base is de,'General basic terms scribed as follows: n r m ec o n s c i o u s and intentional operations. General basic relations name elements in the dynamic structure linking operations and derived
But metaphysical
states.
Special
Derived
objects
known in
interpretation seem to
would
be pertinent For
neither Jung's
basic
psycho-
concern That
Lonergan's engaged is in
intentionality naming conscious with states value that to the of in his name
he is
intentional
nor that in
among these in
intelligence act.
act,
act,
Furthermore, of
Christian to
claim states
correlative
psychological
which
these
pars.
554-557)of it may
How can we claj-m, archetypal be, even it for if the such to than
a pertinence modified
psychology, functional
critically
claim
the
limitation of explana-
explanation
images
produces
which
explanation Is
imagination? rule
example, of the
Athanasian
consubstantiality
possesses it is
significance
only a
and thus
that
imaginative Christolo-
earlier
and more
primitive
the
problem, of the
and our
answer
will
maieutic
psyche
by Lonergan's
intentionality
97 provide access to an explanatory It allow is this account, account this of symbolic con-
of a of one,s or")n ynbolie eonsciousness, s of yet categories invested that with are at explanasymsymbolic
reflection
same time
significance.
self-appropriation,
themselves
are derived which fix way, just as in the selfgeneral basic terms (opthe operations in the and generelaboration
one another
a transcendental
or generalized empirical method. The pertinence of Jung's psychology is that, when and transformed into an element within genermethod, it in complements intentionality fashion the dramatic explanatory
empirical
by mediating
component of the pursuit of intelligibility, and va1ue, and it thus enables the derivation of explanatory categories which, even while explanatory, nonetheless are s1mbo1ic. But what happens to light portion pirical of the transposition method? in It will will archetypal it psychology when it is that in the undergoes becomes a generalized emfrom other writof
or aesthetic
be decisively
Nonetheless, of the
change will
counter-position development
and enrichment
discoveries into a horizon which, it would seem, he may have at times intended without ever achieving or being given it, or, if he was brought to it, without ever formulating it satisfactorily. What is this horizon?
oa
B.
Converted
Subjectivity articulates engages It does in the basic horizon systematics the or three from which
doctrines,
and comconver-
constitute
These three
conversions
religious, ,
conversion, precedes
moral
sublated
unity
intellectual
conversion by
higher
integration
provided
religious
conversion.
and religious moral, Because intellectua1, self-transcendence, a1I have to do with conversions i ! I;D ^ ^ ^ ^ ^ i h l c ., wl h pr n a I I t h r e e o c c u r w i t h i n a w rer I L }Jv--IUrL relations to concej-ve their consciousness, single notion I would use this in terms of sublation. to than Hegel's in Karl Rahner's sense rather goes beyond what i-s submean that what sublates new and distinct, Iated, introduces something puts everything on a new basisr so far from let it. or destroying interfering with the sublated preserves it, needs it, includes on the contrary and all its proper features and properties, realization carries them forward to a fuller a richer within context . goes beyond the value, So moral conversion generally. It promotes the truth. to values from cognitional subject to moral selftranscendence. It sets him on a new, existenleve1 of consciousness and establishes hi-m tial in no way as an originating value. But this to truth. interferes with or weakens his devotion He still needs truth, for he must apprehend reality and real potentiality before he can deliberately respond to value. The truth he needs the is sti11 the truth attained in accord with consciousness. But now exigencies of rational of it is all his pursuit the more secure because and it is all he has been armed against bias, the more meaningful and significant because it and plays an essential role in, occurs within, the far richer context of the pursuit of all values.
99 Similarly, religious conversion goes beyond moral. Questions for intelligence, for reflection, for deliberation reveal the eros of the human spirit, its capacity and its desire for self-transc endence. But that capacity meets fulfilment, that desire turns to joy, when religious conversion transforms the existential subject into a subject in love, a subject held, grasped, possessed, owned through a total and so an other-worldIy 1ove. Then there is a new basis for all valuing and al1 doing good. In no way are fruits of intellectual or moral conversion negated or diminished. On the contrary, all human pursuit of the true and the qood is included within and furthered by a cosmic context and purpose and, as well, there now accrues to man the power of love to enable him to accept the suffering involved in undoing the effects of (Lonergan, I972a:24Lf . ) decline. There would seem to be one profound and far-reaching difference between intelrectual conversion on the one hand and moral and religious conversion on the other. For intellectual sense in which seems to be coextensive with the of one's cognitive being. ft is not identical with intellectual or cognitive self-transcendence, for, if it were' not onry intelrectual conversion but knowLonergan uses this self-appropriation term, conversion but the objectification of what I am doing when I am knowing, why that. is knowing, and what I know when I do that (25). Thus: affects Intellectual conversion is a radical clari_ ficati-on and, consequently, the elimination of an exceedingly stubborn and misleading myth con_ cerning reality, objectivity, and humin inowledge. The myth is that knowing is like looking, thar objecLivity is seeing what is there to 6e seen and not seeing what is not there, and that the real is what is out there now to be 1ooked at. ...To be liberated from that blunder, to discover the self-transcendence proper to the human process of coming to know, is to break often fong_ ingrained habits of thought and speech. It is to acquire the mastery in oners or^in house that is to be had only when one knows precisely what one is doing when one is knowing. It is I con_ version, a new beginning, a freih start. It opens the way to ever further clarifications and developments. (239-240) ing itsetf would be very rare. directly, not knowing, rntellectuar conversion, in the technical
100 Moral and religious coextensive with a state transcendence, appropriation. conversion, on the contrary' selfselfare
of "changes the criterion to valuesr" onets decisions and choices from satisfactions conversi-on "is being grasped by ultimate whereas religious It is in love' falling It is other-worldly concern. without conditions' and permanent self-surrender total Moral conversion qualifications, such decisive transreservations " (240) . formations can be effected without the subtle capacity for what has occurred that accompanies intellectual detailing into conversion marks initiation Intellectual conversi_on. difrealm of meaning, the realm of interiorly consciousness (81-85 , 272) . Moral and reliferentiated gious conversion generally occur without such differentiaat the fourth level of They are self-transcendence tion. a distinct consciousness, but without self-appropriation Intellectual at this fourth level (see 1972a: chap. 1). at conversion, however, is more than self-transcendence intentional the first is three levels of intentional consciousness. It of understanding that is reflectively unconditioned and then affirmed in grasped as virtually It is not the judgment, "I am a knower" (1957: chap. fl)' a on knowing that constitutes knowing, but the position the understanding part philverified base of a critically of the explicit It is properly referred to by Lonergan osophy (385-390). as a conversion that may be called a personal philosophic experience interiorly (see I974279) . through intellectual conversion into differentiated as a realm of Now initiation
consciousness from commonsense and theory is also an meaning distinct stage of meaning in the introductj_on to a third historical ,'In the first stage conscious and inwestern tradition. In operations follow the mode of comnon sense' tentional a s e c o n d s t a g e b e s i d e s t h e m o d e o f c o n u n o ns e n s e t h e r e i s by also the mode of theory, where the theory is controlled stage the modes of common sense and In a third a logic.
r01
theory ophy, This remain, and there initiation that science occur occurs asserts its autonomy from philosthat leave theory to (1972a:85). of t\rro stages knowing. is simulof meanconverted among lhe
philosophies through
clarification
had occurred
narnely the
involved interiority
intellectual
But also
first
two stages
of morally
and religiously
As we have seen, these operations occurred ln and may have given rise to the kinds of clarification that issue from common sense and theoretical objectifications, but they were not objectified by interiorly
differentiated consciousness. As occurring but not objectified, they did not in fact need, include or sublate intellectual conversion. What needs, includes, and sublates intellectual conversion is self-appropriating moral and religious third tions moral consciousness. The question arises, of then, the as to whether an objectification stage of meaning is of existential and religious possible subjectivity. self-appropriation characteristic regardj.ng
the operafrom
conversion? The key to our answer is to be found, I believe, in a fourth conversion. I call it psychic conversion, when joined with psychic conversion. the three conversions specified by Lonergan, enables us to locate the foundational First, then, role of a transformed archetypal
psychology. I must specify what I mean by psychic is the key to moraL indicate bv its by moral and briefly and moral conversion. and religious role in the conversion religious Then I must show why it self-appropriation, sublation and of of intellectual intellectual
conversion
conversion
conversion.
ro2
C. Psychic Like an entrance cur rect before Conversj-on lntellectual into or the conversion third stage , psychic of meaning. conversion It but is
after
intelLectual depends
conversion' 1t effect in
conversion
the
interiorly
differentiated of the
consciousdata of conto
subjectrs of
presence which
he or modal-
interlocking
the
consciousness: dramatic
a cognitive
modality. what
whereas second.
analysis
Imaginal its
analysis
principalmaniwhich spontanedepths
those
dramatic
subjectivity from of of
originating states
psychic
mediation data of
component
conscj-ousness
dreams . anslysis, fhe to the concern cognitive beyond to the however, of there is intenanalyour con-
cognitional
being
extends
a fourth
level
deliberation, refers to
decislon
praxis. level
consciousness
Moral
religious is more of
conversion accurate to
the
first
data
as an intentional self-transcendence
component, in both
r03
Furthermore, component is component that dreams correctly. further criminate parently pertinent questions what is good. for evaluation, is the affective illuminated There is that truly intend worth or dramatic for or aesthetic it is this our to the
best understood
the process of
deliberation
that seeks to disfrom what is only apThe dramati_c or psychic component, while
and decision
and attending every aspect of intentionality, becomes particularly central and crucial at the level of existential subjectivity, for such subjectivity is concerned with value, and values are apprehended in feelings by s1zmbo1s. Thus: which themselves are certified
Intermediate between judgments of fact and judgments of value lie apprehensions of va1ue. Such apprehensions are given in feelings. The feelings in guestion are not the...nonl intentional states, trends, urges, that are related to efficient and final causes but not to objects. Again, they are not intentional responses to such objects as the agreeable or disagreeable, t.he pleasant or painiul, the satisfying or dissatisfying. For, while these are objects, still they are ambiguous objects that may prove to be truly good or bad oi only apparently good or bad. Apprehensions of value occur in a further category of intentional response which greets either the ontic value of a person or the qualitative value of beauty, of understanding, of truth, of noble deeds, oi' virtuous acts, of great achievements. For we are so endowed that we not only ask questions leading to self-transcendence , not only can recognize correct ansl/i/ersconstitutive of in_ tentional self-transcendence, but also respond with the stirring of our very being when w6 glimpse the possibility or the actuality of moral self-transcendence. (37f.) And : Not only do feelings respond to values. They d.o so j_n accord with some scale of preference. So we may distinguish vita1, socill, cu1tural, personal, and religious values in an as_ cending order. Vital values, such as health and strength, grace and vigor, normally are pre_ ferred to avoiding the wori, privation3, pains involved in acquiring, maintalning, restoling
104 such as the good of order values, Social them. of the whole values lhe vitat conditions which to the vital have to be preferred community, members of the community' of ittdividual values the underwithout do not exist values Cultural but none the valuesr and social pinning of vital Not on bread alone doth they rank higher. iess and operOver and above mere living man live. in a meaning and value men have to find ating, It is the function and operatingliving theii validate' express, to discover, of culture improve such meandevelop, correct, criticize, is the person in value Personal ing and value. and being as loving self-transcendence, hii and in himself of values as originator loved, and invitation as an inspiration in his milieu, values, Religious to do likewise. to others of the meaning and are at the heart finally, and man's wor1d. (31f') value of man's living Further: or imaginary A symbol is an image of a real or is evoked by evokes a feeling that object . . . a feeling. need not evoke the same The same objects and, inversely' subjects in different feelings need not evoke the same symthe same feelings is in the human being an images....There bolic aberrathat may suffer development affective process that of that It is the history tions. a determinate in the person with terminates afand with determinate in life orientation and habits. dispositions, capacities, fective dispositions, capacities, What such affective can be speciindividual are in a given habits awaken determinate fied by the symbols that that by the affects and, inversely, affects sYmbols. . . . evoke determinate or aberration, development, Affective and transformation a transvaluation involves was moving no longer What before of symbols. did not move now is movj-ng' movea; what before the change to express So the symbols themselves . and dispositions capacities new affective symbols t.hat do not submit to . . .Inversely, seem to and transformation transvaluation (64-66) in development. point to a block Symbols' satisfy. the moreover, need for fu1fill internal a need that logic cannot
communication'
have to reveal vitality and psychic organic and, consciousness to intentional themselves has to consciousness intentional inversely, and psyche' of organism secure the collaboration
105 Again, our apprehensions of values occur in intentional responses, in feelings: here too it is necessary for feelings to reveal their objects and, inversely, for objects to awaken feelings. It is through slmbols that mind and body, mind and heart, heart and body communicate. In that communication symbols have their proper meaning. ft is an elemental meaning, not yet objectified....It is a meaning that fulfils its function in the imagining or perceiving subject as his conscious intentionality devel5ps or goes astray or both, as he takes his stance to nature, with his fellow men, and before God. It is a meaning that has its proper context in the process of internal communication in which it occurs, and it is to that. context with its associated irnages and feelings, memories and tendencies that the interpreter has to appeal if he would explain the symbot. (66f.) I have guoted to demonstrate indicating in order most of the material for what I mean by psychic conversion. psychic that he provides so extensively from Lonergan
conversi-on is the release of the capacity for the internal communication of symbolic consciousness. It is effected I^then one gains the habit of negotiating one's dreams as ciphers of the dramatic component that attends one's intentional progressive tivity which tentionality operations as a knowing and acting subject. rts and cumulative result is an integrated affecexpresses itsel_f as a complementarity of inand psyche, the conscription
of psyche into toward intelligibility, truth and value, and at the same time the synchronizing of in_ tentionalityts projects with the potentialities of one's developing affectivity. The development of affectivity, and especially its increasing capacity for objectivity or intentionality's orientation detachment, tion reflected in the movement from the permea_ dreams by the bizarre to their bearing the aesthetic qualities and directness that reflect increasing individuation (see p. 65) . of one's r have argued ersewhere all the specifications that it interlectuar for gan, and yet moral and that psychic laid conversion meets conversion down by r,oneris
is different conversions
r06
(see Doran , that that the sphere and L977az24Q'246). psychic obtain sublation of being In the same work, the of I have inof
dicated sublation to
extends levels
relations
include
dreaming empirical,
existential here, is I
arguments
argument
conversion
the
moral
and religious
appropriati-on.
Self-appropriation of my position summarized is in ls clear the the already' fo11owing basis of Briefly five moral steps: and
may be
aesthetic
subjectivity
subjectivitY; our affective images responses evoked to symbols feelings and, are inversely, what form
symbolj-c
by our
fashion these
capacity fruit of
negotiating
elemental
psychic
psychic aesthetic
our
This the
aesthetic intentionality
enables of the
The capacity
reading
moral
self-aPProPriation. a detailed a great we have upon presentation deal of of each of 1et these steps me simply
repetition, seen. of
alreadY
the
component in our
movi-ng for
toward
raising
a dramatic revealed in
desire
and between
maki-ng values
107 satisfactions a drama of authentic the criterion of our decisions, of constitutes the
emergence of
to know, Lonergan te11s us, can invade the very fabric of our dreams (1957:4) , that is, it affecLs not only the intentionality of the intelligent int.elligibility that is spirit, but also the psychic and bodily undertow that conditions dreams of an intelligent spirit telligence our attends and meaning. is intentionality intentionality a1l incarnate spirit. The will be permeated with inThat our dreams are ciphers of due to the psychic component that in its pursuit
of meaning, truth For we pursue or fail to pursue the objectives of intentionality, not as pure spirits, but as spiritual, psychic and bodily subjects. What dj_scloses itself in and value. dreams is spirit. the pure instinct, status of our desire, and our desire is not desire of an incarnate The drama of our intentionality is the drama of the conflict between detachment and disinterested.ness in but the polymorphic
to know and in our constitution of ourselves and the world, on the one hand, and the attached and interfering desire of our sensitivity, our individual and group bias, and our flight from further theoretical and philosophic questions that Lonergan calls general bias, on the other veals hand. itself in our of desire thac redreams /6/. The dialectic of desire experienced is aesthetic subjectivicy. of desire intentional itself existential attends and is pertj_its speconof consciousness, only subjectivity, It is this dialectic
our desire
as affectively
While the dialectic nent to every level cific sider ter. importance the fourth is In fact, it reveals 1evel,
when we come to
where
and where what is at stake is characmay be said that the dialectic of desire attends the pursuit of meaning and truth precisely because meaning and truth are themselves values and because their realization ca1ls for a decision on the part of the existential being. subject It is for for self-transcendence in one's that cognitive values as exisLential subjectivity
the issue
value,
108 such are the issue, and, as we have seen, the base of the in structured value experience lies in an affectivity This by symbolic consciousness' terms of and certified aesthetic subjectivity, the dialectic of desire, is the being (see Doran: L977d, base of our moral and religious of desire proThus the access to the dialectic I977e\. enable us to appropriate vided by psychic conversion will our subjectivity consciousness. rI r ^D-J.e,raf e r i ^ l f P r
gious tual conversion
at this ronversion
\
fourth is
then
1eveI of
its
intentional
the key to moral and relithe sublation and of conversion conversion. attendant moraf to there of intellecintellectualis greatly
self-appropriation, by moral by by
conversion facilitated
intellectual
conversion
whereas of
version gious
would
seem to self-
be
a dynamic
intellectual
Lonergan obtaj-n
lation
among the
being,
it
can be
securely
sublated
such
subjected
as rigorous
a maieutic If I
am correct
aesthetic to this
consciousness, conversion. is
maieutic
psychic principle
any of simply
conversions of the
specified for
release of
capacity
symbolic is
its it
reatity sublating
specified intellectual
conversion
109 commitment to the surrender God. of Elemental Symbols kinds orders of of dream slzmbols: The differences and symbols are best hands of all of value and both of these conunitments into being into the
cognitive
and affective
different three
and anagogic.
among these
of the unconscious.
The unconscious is one of the most ambiguously employed notions in the human sciences. I believe that the key to the precise and legitimate empl_oyment of the terminology tion ' of of the unconscious the notion is of lies in a carefut freguently the discriminaexpression, energy. to what is or has been,
undifferent
This aspect /7/. would better be called ,'the unconscious is not present to itself, all
energy in the universe that is the energy that emerges into new forms and laws in accord with emergent probability but not in accord hrith potentially intelligent emergent probability (see Lonergan, 1957:L23L28, 209-2LL). takes the More remotely, conscious it Proximately is to consciousness, I process the energy, this in energy the body. nonform of cosmos. neural-physiologica universal
entire
Now energy begins to become conscious when it becomes psychic energy, and psychic energy emerges in the dream. With .lung, $/e may distinguish between the ego of the conscious subject and the totality that of subjectivity, self and unconscious, Jung ca11s the conscious (see inter alia
But in terms of our discussion of energy , when neural-physiologica 1 energy enters into consciousness through the dream, a portion or aspect of the unconscioug dimension of the self has become conscious. On our analysis, these dream slmbols are personal. They
Jung, L972II23-24L').
110 personal and have unconscious, repressed never or more by which includes all as well in But moas of conbut
the
forgotten that
before
undifferentiated universal
fashion.
that
prophetic :.nto
events, of
the
emergence
sciousness
energy
images of
imitate li-fe,
motifs images,
archetypal
ground
corresponds
to
happily,
certain world
dreams, religions,
in
originate not of
selffrom that is In
process
hermeneutic is the
divine the
call'
cosmic
and then
transparent
creative are
power. in
dreams
anagogic, of
expressive inq of
nature
history
nature
and history in
contained fashion or
a revelatory subject
dreaming of
as his These
her are
context
existence. or
dreams of that
an imitation
nature, constitutes of
the the
mystery within
existence,
which to
contained form
j-tself is
subject about
There final
a totality of the
symbols
that
limit
dialectic
human desire,
111 dialectic of unconditional and basic love and cosmic hate that option of is at
Thus Joseph Flanagan correctly remarks that "in the anagogic phase of meaning, a single symbol can become so concentrated in meaning as to contain within itself an unlimited feeling of desire or dread. The classical example of this speak of scious in of Christ universe are the symbols and Satan" (L977:78) /8/. rf we may still anagogic symbols as the emergence of the unconthe Western literary
consciousness, we do so only improperly, i.e., with reference to the psychoid medium of these dreams and to our own absolutely spiritual unconscious, and not with reference dreans /9/. II. A. The Way of ilung and Method ilung to the first and quite personal agent of such
into
Individuation:
the process of becoming one's own L972:L73) , can be set within the context set by the incorporation of psychic conversion into the foundational proposed by Lonergan. reality It then beself (see Jung, comes the psychic and aesthetic co??elatiue of the selfa p p r o p r i a t i , o n of i n t e n t i o n a l i t y . In 1946 Jung wrote an essay that has since come to be regarded as programmatic for the future developments of This essay is entitled, "On the Nature of the Psyche" (1969a2159-234). A recent survey of the development of the notion of the archetypes since Jung's own work spotlights this essay as the springboard (see Goldenberg I LgTS:199-220) In the present section I propose to employ this /L0/. essay to demonstrate in a very initial fashion how ilungian psychology can be reconstructed from the horizon estabthe later refinements lished gressive opposites by generalized Jung presents and cumulative empirical method. of individuation of or instinct. as a proThe The opposites. the process of archetypal psychology.
Individuation,
of
their or
ongoing
integration of of the
is
the
opposites images by
the
psychic
Nature
of
Psyche"
begins
refuting
For of
example,
Wilhelm
the
unconscious
on the
a subject met by or
representations, to be thought
conpLexes as inborn
con-
These
not
ideas but as
as patterns of
forms though
behavior, actually
images are
which' just
not
yet them
as real
as Kant's
thalers."
Jung ca1ls
(1969a:165f.i "fundamentally
L974:34f.) of
/LI/. that
perception
be found
everywhere"
These the
impersonal
complexes of the to
constitute unconscious
hypothesis or
forms
background
background
he introduces ego"The
background.
even
psyknowledge--namely tthoughtsr unconscious above, or below 'threshold' system has' consciousand yet
from
us by
merest psychic
consciousness memory'
imagination, etc., In
reflection, (Jung, of
L969azL72)
this
possibility
an unconscious
becomes a seri-
ous suestion"
(165) .
subject, but of the dissociation or dissociability of the psyche into complexes. Dissociation can result from one of two quite different occasions: the repression of originally conscious contents because of their incompatibility with ego-consciousness, of processes at all the and (more often that never for Jung) the into egofunctioning them. energy entered
consciousness
In either to cross
because the ego could not assimilate case, the complexes may possess the threshold, and if in so they the do aff eclsymptoms known
of the threshold is a metaphor originally used in physiologicat studies of sensation. When introduced into psychology it raises the possibility that is a lower as well as an upper threshold "there for psychic events, and that consciousness, the perceptual system par excellence, may therefore be compared with the perceptible scale of sound or 1ight, having like them a lower and upper limit" extend this so that notion (176). of Moreover, it may be that \ ^ r ec a n threshold limits, not the psyche in general, processes at both ends of can be verified that can be inteto the outer
of ego-consciousness
alone but of
there are "'psychoidr the psychic state" (176) . The hypothesis only grated if there into of the are unconscious
unconscious contents
method. The dream has been one of the principal mediators of thj.s integration, but whereas for Freud dream contents are exclusively linked with the instinctual sphere, for Jung their sive specifically character of psychic instinct component has lost and can be applied the compulin different
consciousness
by an interpretative
ways by "the will." tion of "the willr" (LgLl /14/. stinct" tion of function
ft can even function, under the direcin ways "contrary to the original inThe psychic, then, is "an emancipafrom its instinctual form and so from the
which, to
as a sole into
of
harden begins
quality
where
function
inner and
determinism freer
more
extensive to
application' to
motivated
from
sources"
So much for about pated the Jung mately function the the from upper
limits
of
the
psyche.
What
these
psychic
increasing
sheer
partie at
psychic)
a point
intrinsic by
energy
ceases
altogether
sense, This in
form" the
the
that "may
question
which
direction in
biological, development"
becomes apparent
course
for Jung is a sphere of disposable then, The psychic, j-ntermediate and determinism between physiological energy, spi-rit. these each The psychic extra-psychic of them, and "the is intrinsically reaches one linked ever with both into the 9oa1s all, or of
further
another with
under other
familiar
instinctual. unconscious Is not for the Jung', psyche then, even the psychic for term, Jung the at
psychoid? with
coextenunconhave
sive
which not
entered, the
sphere psychic
energy to
forced
question, in
so he sets the
up a model fringes
whi-ch includes of
unconscious Freudian
consciousness,
findings
psychoid
functions.
115 The first so conceived, differentiated two sets of are psychic, 'tcontents" but of the unconscious, different unAs They include
of ego-consciousness.
and unintegrated
complexes
from ego-consciousness .
they do so, they assume an ever more archaic, mythological, and even at times numinous character. With increasing dissociation, they seem I'to sink back to a more primitive logica 1 ) level , to approximate in character to the underlying pattern, instinctual and to assume the qualities which are the hallmark of instinct: automatism, nonsuscept.ibility to influence, all-or-none reaction, and so forth" tive (f87). They are little Yet they are not psychoid but psychic. luminosities endowed with an "approxima( archaic-mytho
They correspond, in fact, to "tiny conscious phenomena" (199). Thus the psyche is af ter a1I consciousness, but its contents are, says .Jung, partly conscious and partly unconscious. The psyche is reaches beqin for Jung unconqualiequipas the a " conscious-unconsc with emancipation distingui-shes conscious. tiges ties nected with that i.ou s whole " whose lower from instinct. clarifications
conscj-ousness" (f89f.).
unconscious
of ves-
of biological
and heredity
There is
an image with
corresponds
every instinct.
human animal functions instinctively, he or ped with such instinct-types or instinctually imaginal types patterns. But, "are not just relics or vestiges functioning; they are the ever-present necessary regulators of the instinctual
related modes of
sphere" and represent "the neaning of the instincts" (201) . Jung claims to have found at least an indirect access to these instinctual patterns in human activity through the gradual discovery of fantasies certain of his well-defined patients. themes in the dreams and and These themes manifest
116 recovery Anong are the the right the the most process salient which characmul1i9ht of ro-
render Jung
capable named
of
conscious
a third;
(square, the
(circle,
sphere); arrangement
centring
process
centring surpassed as
and with
the
fact
possible
therapeutj-c
as known to
from
tradition
centering only of of
mean-
basis
experience'
.Iung postuconcreaforma-
are
certain
unconscious of
which
conscious which,
archetypes the
identical Yet
with
human inin
(205) are
appear of or
spirit, mystithe
character
under free,
which is
not
so deep
experience
meaning-
he enjoys
(205) . one is not to draw the are conclusion always that positive. since has spirrto
archetypal
experience or
destructive, image,
as represented significance.
archetypal and
as such together
moral
instinct by side
"belong
as correspondences
side
as reflections
I]-7 in our own minds of the opposition that ( 2 0 6 1, b u L " i n s t i n e t is good. underlies all bad (206).
psychic energy"
not in itself
and Generalized
established
in our methodologi-
comments, so as to make clear the reLation of ilungrs presentation to our ewn formulations. What Jung encourages us to suggest is, first, that there is an upper and a lower dividing of threshold dividing ego-consciousness upper from lhe undifferentiated, self-presence and a further and including terms, and lower threshotd (understood in terms and from processes that is, nonThe Lhe psyche.
the whole of
conscj-ousness
both ego-consciousness
the whole realm of the undifferentiated) that, psychic to use Jung's but are psychoid, with understood by analogy
divides the lower psyche from matt.er. Our terminology would alter Jung's formulation to the following: perhaps beyond the structure of consciousness, at both ends of the spectrum that from the dream to the highest reaches of existential consciousness in agapic love and in the mystic's cloud of unknowing, there are processes that, at the lower end, are literally structure our his call and entirely spiritual. is unconscious Jung's and, at the upper end, are purely Our "spectrum of the "psyche in geneialr,' Jungrs lower psychoid aspect, while would refer originate to what I would that independently stretches
upper threshold
of consciousness"
of the conscious subject they may affect. These spiritual processes are the domain referred to by what Christian spi-rituality has come to call the discernment of spirits. The "psyche in general" for Jung means whal we, following Lonergan, would call the subject. Thus when Jung speaks of the unconscious he means sometimes what we also mean by the unconscious, sometimes
what
we have the
chosen upper
sometimes failing should tality that allow: self which tion lower as to
disLinguish
sharply
a notion that is
extends
one place
concept,
expressing
a reality
spheres, self,
strictly /L6/.
which of the of
hypothesis
the
unconscious whereas
seems to for
psyche scious
psyche,
us the uncon-
extrapsychic extra-sub
personal
even I
j ectivethe term'
Jung' s psychic undifferentiated' what is conscious the the term' lower in lower of the
Lonergan
"twilight
objectified" for
(L972a:34), what is
and I
reserve beyond at
reaches time, or
disposable what
psychic
psychoid
directing of the
wi11,
moreover, Psyche
notion
desire. blind
tially of
between
instinct
and will
choice)"
(Jung,
than of
would
reprej-ndi-
seer
operator it is
psychic
psychoid. but it
constituent meaning of
spirit,
same time
instj-nctual
counterpole-
119 displays leased the this meaning through display a story the archetypal images reThese in recapithrough
in the psyche of the dreaming subject. the process of or narrative the recovery
images will form of tulation meaning. And yet structive well within difficulties the
whose intelligent
consti-tutes
reflect
steps along the way to the goal. spirit and matter even morally
as therapeutic,
as good.
we are opened upon intellectual proportions which cannot be resolved scientific psychology alone. We
framework of
seem to be led by the very process of discovery to a standpoint that is beyond psychology, beyond the scientific disengagement of a purely immanent process of subjective psychological development. The context seems t,o be set by this analysis for integrating psychology not only ity, of with intentionality with analysis but also with spiritualand especially spirits. the tradition of the discernment
But can we be more precise on the notions of the collective unconscious and the archetypes? I believe we can again draw upon the methodological considerations of the first portions of this paper for a more satisfactory formulation of the discoveries of ilung than Jung himself was able to provide for them. unconscious, then, like the personal not as a1-l energy the subj ect is as psychoid, process of The collective unconscious, psychic. that is all that is
unconscious
in the neural-physiological
not present to itself, the collective unconscious energy beyond these neura l-physio logical processes is not present to itself. The collective or, better, is at bottom aI1 energy in energy and thus at energy in as energy, that is neither psychic
impersonal or cosmic unconscious the universe least the bodies of inchoatively conscious,
conscious
subjects.
which
constitutes
the
by becoming dreamthe In
psychic
the
dream's and
repressed
forgotten in the
often
highlighted of neural
processes on
theme
subject. in their
and,
variations which
symbols found
through
variations dis-
be narrated to have in
and are
covered even at
and perhaps
times
Jungf's subject
a matter of the
concrete of spirit
integration in the
opposites is
subject
reasontranscenthe
unrestricted sal
desire
capacity
a univerin the
willingness. is
Matter
Spirit purely
splritual but
through or
The
the
subject that
transcend in
the their
subiect inter-
involve are it
as a participant images. to
,Jungts would
archetypal
On our speak of
account, some of
be more
images
others
as anagogic. cyclical of
nature take
enable they
communication associative
human drama
the
as it displays the story of a conflict between desire and reali-ty. Anagogic symbols are no longer parts of a whole, however associative, as are archetypal images, but the containers of the whole of human action, symbols that seem to be or reflect or negate the Logos, the shaping word of the universe and of history (see Frye: as iloseph Flanagan has indicated, /L7/. Christ and Satan function slzmbolically in an anagogic rather than archetypal fashion for the Christian psyche and even for the secular psyche of Western people /Lg/. C. Individuation and the Problem of the Evil 95-I28) Again,
and especially
significance of and of Satan in Christian tradition as anagogic slzmbols, but makes of them archetypal symbols on the same plane as, e.9., the royal king and queen of alchemical Christ lore ture psyche who slzmbolize for ,Jung the androgynous nature of the (see 1969b), or the golden flower of Taoist titerawhich Jung interprets as symbolizing the wholeness of life
symbolic
(see 1967:1-56r sp. 22-251. Such slzmbols are taken from nature and imitate nature, albeit in a generic and highly associative manner, which allows them to reflect a wholeness in nature. If Christ and Satan are individuated considered they other as archetypal Neither rather reflects than for anagogic, however, are necessarily darkness. incomplete, one is light and the a wholeness in nature
such as is symbolized in the nuptial eoni.unctio or even in the golden flower. On the archetypal level, only a conjunction of Christ and Satan would seem to reflect the wholeness of nature that the associative clusters that are archetypes symbolize. And this is precisely how Jung treats is out Lhese two symbols, to represent as needing the self, Christ the one another for self, Jung is for if they that withare adequately the goal of sin sarily the wholeness, he is
individuation.
neces-
inadequate
as a symbol of
and darkness.
of God's
two Jung
sons, the
of
the
hostile of of
divine
brothers,
heading
scheme, of
course, to
is be In
the
good
by the it
imagi-nal
psyche. faithful
may be said in
is
to
insight spirit
expressed
the
Psyche,"
subject
and beyond in
subject
subject best to
opposites is
enerSy of "Both
and where
clearly is
neither bad.
opposites
can make several ad hominem, and matter physical Secondly, "good other. of evil the
where
not
a qui-te
distinction
and bad"
on the
and
treatment
several by
have
been
draws
impotence At
and moral
(666-668) -
these of the in
clarifito
catj-on this
myself
task
context.
D.
What is Jung
the
Self? say about what it symbols is that of not of the these se1f, but
tells
us not
about the
symbols emDo
symbolize. pirical
from the
standpoint Is it
method,
self?
L23 not self for the symbols of wholeness the totality of attentiveness which
for
Jung symbolize
the
reflect receptive
subjectivity in its concern to the data of sense and of for meaning, for truth, for value and for transcendent origin and goal of nature and be my option, is that the se1f,
under the subject as the latter has been disengaged by Lonergan, and as Lonergan's analysis is complemented by the additional sublation effected by psy_ chic conversion. And the most noLable thing about this totality, self tic; or subject that its is that it can be authentic consists in or inauLhenauthenticity in doing, serf-transcendence
This will
and in religion; and that it truly only when it refrectively recognizes that it is authentically itself solery in the self-transcending intention of intelligibility, truth, and value /20/. This total self or subject transcends the limits of d.ifferentiated consciousness or ego and reveals its egoknows itself from the personar But beyond the personal unconsci-ous and thus beyond the seLf , there extends the vast, indeed cosmic, reach of the collective or objective unconscious which is unconsci-ous. not only then, limit ferent highest tial spite being divined ego-transcendent its lower limit is but serf-transcendent. at the threshold unconscious. that The self, divi.des The upper finds of transcendence in dreams that originate
in knowing,
the personal
threshold, subjectivity
constituted by another and quite dif_ one which marks the boundary between the of agapic love on the part of existen_ and the spiritual the processes that Nonetheless, self or subject can be de_ discernment.
by religious its
the thresholds
cendence, and its tension (see Lonergan, 1957:469-479) . Generalized empiricalmethod, then, stilute the intentionality categories
to lower and upper self-transcendent it a tension of limitation and transgenuineness consists in negotiating this a11ows us to limitation sub_
which limit
of
and
LZ+
for
Jung's
of
the Let
intraus keep
opposites spirit
as matter
as our in
formulation whose in
the
opposites participant, or
interaction
fact,
integration
of
disintegration,
limitation and or
as articulating in the
matter subject
opposites
intentional
Psyche, of subjectivity, of
of
this at
manifest the or
level
dramatic
affective telligent constructive ness. tionality, level, higher qualifies ing But
inattentive, responsible
reasonable
si1Iy,
sociopathic as
subject
subject
self-transcendence of lower
sublations of
the
psychic or the
strivwhich limitashares it
as authentic in
participates tion in
extent
the
real
self,
subjectivity, to which
authentic intentional
extent are in
organic, in
systems second,
first, of
cognitive, for
spirit
as this
integration
self-constituting self-transcending of of
on the
transposition categories
notion
of
the
self
an intentionality
analysis
L25 complemented by the maieutic analysis fact renders possible, that about the self: it of the psyche which such an
highlights
existentially, of the
losophie s which deny its capacity for meaning and objectivity; that it can allow its action in the worrd to be governed by dramatic, egoistic, glroup or general bias; and that it can hide from and eventually which alone reveals self is not properly come to hate the call its ulterior finality. and the to holiness This dialectic self-containment of the
emphasized by Jung; nor does he pay attention to the fact that slmbols which open up upon the authentic self are visited upon subjects whose intentional orientation is away from meaning, truth and value, version. but it is ulation uation ment. theory context only for the latter sake of fact This calling them to radical con_ may not completely escape ,Jung, and core of his artic-
not brought is
the psychic
conscious the individmeaning of total human developfact to its proper place in a we provide the only adequate
discussing the problem of evi1. This discussion would show us clearly, I believe, that good and evil cannot be among the opposites generally qualified as transcendence and limitation, the opposites whose progres_ sive reconciliati-on constitutes the process of individuation. standing To place is them among the to opposites involves a cateinsofar as under_ human development and misunderstanding an obstacle to such d.evelopment, Jungrs category mis_ take is also an obstruction to the individuation process which he labored so diligently to understand, formulate central and promote, a psychological tive and which he correctly but indeed a moral judged to be, not only impera_ and religious gory mistake on the parL of .Tung, and,
of our time.
L26 III. Lonerganrs chology another of take intentionality Conclusion analysis dialectical negotiate dynamics and Jung's relation the evil psyto one
himself. in the in
underlying moral
which
fore
authenticity beginning, of
are
present the
case of
from these
entire
concepti-ons
These as
exigencies,
glimpsed the in
and even
affirmed to
access their
subject I
trustworthy operative
regard. a less
submit, notion of
thought
what
makes
despite j-ssue.
i-nsi-stence
on the
of for of
between about to
proper symbols
way to of the
good
images
v r
God;
v ] . +
the
nature
wholeness; to
and the
l'rrrr'inn of of God.
nqwchic
deliverances is not
helped
Jungrs
theological
territory of
evidence entire
corpus.
undermine and
Jung
Jungians
too,
"Jung's doing
promises today
a handmaid
for
as more metaphysical
schemes proved
L27 adds, "Every such interscheme must be carefully monitored and critically employed, yet that defines the theologianrs task" (232) . The beginning of this critical monitoring must focus on the religious signifi.cance of the process of individuation pretative lived and discovered under the auspices of a ,Jungian analysis. For, as Burrell says, in this journey one will not fail to meet God (Z2I) . But one will also meet much that is not God and that even is against cod. The crux of the matter is the negotiation of evil' and so the ultimate monitoring of the theologian is existential and reli-gious before and even while it is speculative or interlectual. rn terms of the tradition that is my own' the Roman cathoric and rgnatian tradition, best conceived as discernment of spirits. one further statement of Burrerlrs deserves mention ,'Rather than Jung's and approval: explicit statements about God, it is his language conveying the pursuit of individuation which offers the most fruitful model for discovering sources of philosophical adaptation tion to of the religious a religious this The re_ model need to be carefully dj.sengagecl by thinker equipped with sharper tools of analysis than those enjoyed by ,Jung. Easy religion to analyticat psychology__a tempta_ religious suggesLiveness__is to and psychological grounds, way of speaking" (1g4). it is which is simurtaneousry in the past" (232). But, Burrell
encouraged by ilung's
be disparaged
on both religious
say nothing of method. It is here, again, that the theologianrs monitoring of Jung's work and praxis both begins and ends: what is the relation between the process of individuation as articulated in analytical psychology and that objectified dealing is with intimate, of religious in that yet it religious is development and transformation portion as of theological foundations and moral conversion? The relation not one of identity. That
clearly
theology,
as this is understood by can and r dare say does sometimes octhe course of a ,Jungian analysis, I do not wish
conversion,
L28
to
deny.
But
my focus
in of
this
paper
has
been on the of
rein-
spective dividuation of
formulations
psychology
conversion. and,
over of
evil,
notion of self
the
problem
formulations Thi-s,
and of
whole-
unacceptable. one I
is
avoi-d but to
while
stilI
faithful
what
fron tion
euiZ,
probably
remains age, to
a declining by the
symbolized portion of
astrological which
christianity
relinguish
christianity integration in
favor
Jungrs
reli-nquish avenues
Christianity
pursue
previously from
history
avenues be termed
which blind
vantage of into
point
a11eys
religious the
consciousness.
So many of of by
Jung's
aberrations attended
spirituality
unfortunately is no less
exceeds
itlusion
replace. to Jung's
relation
entertain
both
their
internal
possible
except are'
definite
parallels to
which
invites both
us. are
similarity
processes
self-knowledge
L29 ilung's writings no more than Lonerganrs can be understood without a change being effected in the subject studying them. "The only test available for Jung's science is that to which we put a road map: does it succeed in getting us there? A working meaning for those who allow submit to its demands" (Burrell: Ig5). But despite the relative lack of attention paid to the posi_ tive significance of symbotic consciousness in Lonergan's themselves to formulations, curate is Jung. he is working of the from and promoting totality to that ciphers is of a subjectivity a more ac_ the self than by the psyche tutored understanding is access to for the term indiuiduation is reserved self-transformation.
symbolic
the economy of the subject,s pursuit of the au_ of serf-transcendence. Lonergan offers the theologian essentiarly what he offers anyone who reads him: an avenue to the intentionality that, among other things, founds theology. Jung presents to such a subject a complementary development only access to symbolic ciphers of personal and transformation. The contribution is not not negligible but serves to offset the one bias that Lonergan may not purge us of, the intellectualist bias that wourd regard the inter-lectuar pattern of experience as somehow a privileged domain of self_transcendinq activity is further complicated, however, by that Jung's model of wholeness, one of egotranscendence, is not also one of s e zf-transcendence but ultimately one of self-enclosure. Jung fails to appre_ the fact ciat.e how significant or living tentional our way into self, intent it is to the process of becoming, the self, that the self is an in_ on and capable of affirming true meanings and making good decisions--where ,'true ', and "good" denote self-transcendence as the criterion of oners genuineness as a knower and as a moral agent. philosophi_ cally, ,Jung is a Kantian, and an amateur one at that. Furthermore, his remarkably thorough knowledge of the /2L/. The relationship
is the
not
matched
by
spirit
movement dynamism
is
inconsistently is an orienfor on
by Jung.
dynamism
readiness questj-on
intent
But psychic
place is
without
neither moral
unrelated
which and
spirit
drawn
by Jung,
nor
does
articulation resolu-
completely
escape
a romanticist to not
in
inte.ntionality however, is
naturets and
rhythms.
such
conversion
consequently
falls
psyche
succinctly: spirit
psyche or
imaginal, operations
transcendence
domain
on intelligibility, intenti-onality or of
only
it
qualifies for
as good
focus
important theologian
monitoring work is
must its
realize when I
am not
prompts in
me to for
be:
contemplatively reasonable
attentj-ve' in my in ci-
my j-nquiry and
meaning'
truth
Psyche's
my relative as such,
lose
se1f.
A romanticist cuL-de-sacIt
conception
individuation
a hopeless
dooms one to
131 the endless treadmilt (see Progoff: 258) . nized ference in all of self-analysis that is psychology psychology is not life--a facc recog_ depth psychotogical analyses of the trans-
phenomenon' yet missed in the theoreticar or metapsychological constructj_ons of all the leading, depth psychologists save Otto Rank /22/. Ultimately it must be said that Jung does not provide a road map for getting us there, if "there', is individuated Life, and the reason lies in the problems constellated at those furthest outposts of his thought that he has pointed us to in his paper, "On the Nature of the psyche."
L32 NOTES on the foundations of In a book I am writing attempt to indicate more pretheology, I will cisely the role ol foundations in the work of interpretaFor our present purposes' and dialectic. tion, history, that we work with Lonergan's notion of an it is sufficient hisinfluence of foundations on interpretation, indirect and a direct influence on doctrines' and dialectic, tory, syslematics, and communications (see Lonergan, I972a:268) . speaking, Lonergan leaves it-to.the Strictly /2/ theologian to determine the explanatory status or nrs (L972a:285). It is obvious, however, that categoiies has toneigan judges that the theologian whose subjectivity anand existential been futoied through the cognitional of Insight ind Method in TheoLogy wil-L-be in posifysis foundational of more than a model with exceptional " " i i od i t y . p vali The argument that such is Lonerganrs conception /3/ theology is bolstered- by his of' an ideal for slstematic recent and persuu.-"in" suggestion that such a philosophy of in chap. 19 of Insight be included God as thatproposed within systematics (see 1973) . " T e r m i n a l i s d e n i q u e r a t i o n o n s o l u m o m n e mt r a n s /4/ cendit imaginem sed etiam quodammodo omnem intelligibilisicut enim equationes campi perspectam. i"l.tn in iiagine a tlaxwelt inventae ita ex imaginibus ortae electromagnefici ita sunt ut tamen nulla sit imago quae iis correspondeat' posita ni-si conceptus eL iudicia etiam regula ab Athanasio quae de .Patre .dlcuntur , non respicit . Eadem enim de Filio patris nomine. Quod non solum ab imaginibus praeexcepto vel vel perspici sed etiam in nul1o imaginabili scindit potest 'r (Lonergan , L964 286) . intelligi conversion, moral "I should urge that religious /5/ conversion are three quite intetlectual conversion, and I would prefer In an order of exposition things. different then moral, then religious intellectual, firtt to explain In the order of occurrence I would expect conversion. t9-precede moral and commonly but not necessarily religious Intelmoral to precede inte1lectual. an-il both religious Iectual c5nversion, I think, is very rare" (Lonergan, L972bz 233f.) . three levels of creaPaul Ricoeur distinguishes /6/ relegates dreams to the lowest, that of symbols and ti.rity of "sedimented symbolismt here we find various stereotyped and fragmented remains of symbols, symbols so commonplace This and worn with use that they have nothing but a past. :-s ttre level of dream-s1tmbolism, and also of fairy tales is no longer and legends; here the work of symbolization At a second 1evel we come upon the symbols operative.
133 that function in everyday life; these are the symbols that are useful and are actually utilized, that have a past and a present, and that in the clockwork of a qiven societv serve as a token for the nexus of social picts; structirral anthropology operates at this level. At a higher level corne the prospective symbolst these are creations of meaning that take up the traditional slmbols with their multiple significations and serve as Lhe vehicles of new meanings. This creation of meaning reflects the living substrate of symbolism, a substrate that is not the result of social sedimentation. . . . This creation of meaning is at the same time a recapture of archaic fantasies and a living interpretation of this fantasy substrate. Dreams proyide.a \9y only for the symbolism-of the first level; Lte 'typicalr dreams Freud appeals to in developing his theory of symbolism do not reveal the canonical toim 6f slmbols but merely thei.r vestiges on the plane of sedimented expressions. The true task, therefore, is to grasp symbols in their creative moment, and not when they irrive at the end of their course and are revived in dre-ams, like st,enorpermanentty iixed meanqragLrig_srammalogues with their (504-506). ilg"' Ricoeur here undervalues Lne s}-mUolization of the dream, which, when attended to and cirrtivated, more often responds as a critic of Ricoeurrs second revel symbols and as an agent of his third level slzmbols than as a dumping ground for his first level slrmbols-. Dreams both tell and promote a story, and the story they tell and pro_ mgte.is the story of the dramatic component of the life of the intentional subject. Had Ricoeur turned to Jung rather_than to Hegel for the teleological counterpart to the Freudian archeology of the subjectl he would haire discovered this to be the case. It is Jung's lasting signifi_ cance to have discovered and at least begun to-preiise a teleology of the subject working from th6 aata 6t dreaming consciousness (see Adler: 196f) . /7/ "It is much better to take fult cognizance of feelings, however deplorable they may b6, than to 9te'p brush them aside, overrule them, ignor6 thim. To take cognizance of them makes it possible for one to know oneself, to uncover the inattenlion, obtuseness, silliness, irresponsibility rhat gave rise to the feeli;g-;;; does not want, and to correct the aberrant attitude. On the other hand, not to take cognizance of them is to leave them in the twilight of what is conscious but not objec_ tified. rn the long run there resurts a confrict between the self as conscj.ous and, on the other hand, the self as objectified" (Lonergan, L972a:32f .1. l,onerjarr-"aa": "This twilight of what is conscious but not obj""fitiea seems to be.the--meaning of what some psychiatristi ."if ifr" uncon_ (34, footnote) . tte Ltren gives rererences to books scious" The PV gl about Jung, Karen Horney and Wilheln Stekel. rmprr_catrons in regard to ;Iung are, we shall see, partly correct but incomplete. For Jung, consciousness is not self-presence in intentj_onal opeiations, but the -go, i.e., a complex characterized by relative differentiation and the
134 The unconscious and control' for objectification capacity but what is conscious what Lonergan would call inctuaei much else besides' includes it Uut not objectified, for introducing to Fr. Flanagan I am indebted /8/ and anaof archetypal disLinction Frye's me' to Northrop of the context into r have transposed q"gi" meani_ngl which the (see Frye, especially paper in this my own concerns Theory of Symbols." PP' ciiticism: "Ethical slcond essay' . 95-128) relation and its unconscious on the spiritual /g/ see Woolger unconscious, atd personal io the collective Loncern is not with anagogic images' (256-272). woolger's the condition imagery, beyond all condition but with the For the transition cloud of unknowing. tfr" mystic's there is "rom imaginal to the uia negatiua, negotiation fi a of the psyche to harmony with demanded the stretching I hope to show in a fuwillingness. cosmic or unrversal to be negotiated cluster imaginal the final ture work that of the father' the figure concerns transition this before in with any sophistication is not developed an imagie that ,fungian psYchologY. of Ms. Goldenberg says of the new generation /n/ from the direcstems mainly psychology Jungians: "Their 'on the Nature of the Psyche, ' in which ti-oi .lung took in are explored" and matter spirit among psyche, the relalions
( 2 r 2 ).
In the 1946 essay, /fL/ the impersonal with clusively unconscious. Jung consistently /f2/ or ih" tat* "subconscious" Jung, 1968a:239) .
use of the exclusive rejects " (see ' e ' g ' ' " subconsciousness
is being consj-dered the unconscious Obviously /B/ having as yet no differentiation here as one system, with among what we have named the undifferenbeen introduced in the unconscious and collective and the personal ti-ated asthese three sense in wrricrr we have distinguished strict pects of the background. his reference us that Jung tells In a footnote /f4/ ,'is purely to do and has nothing psychological will io it. (1969a: problem of indeterminism" the philosophical with of the Here we see Jung a victim aa) . 181, footnote is of the second stage of meaningr- where theory strictures consciousness. of cognitional the supreme differentiation consciousdifferentiated In the stage marked by interiorly presupposed of the sciences division ness, the eristoteliai-r Now philosophy obtains' no longer remark of Jung's by this task is the ongoing and method's h-as given way to method;
135 philosophy become method unification of the sciences. "is neither a theory in the manner of scienLe nor a somewhat technical form of common sense, nor even a reversal to philosophy finds its proper data in Presocratic wisdom. intentional consciousness. primary tuiction lti is to promote the self-appropriation that cuts to the root of philosophic differences and incomprehensions. It has further, _secondary functions in distinguishing, relating, grounding the several realms of meaning and, no less, in grounding the methods of the sciences and so promotinq -such their unification" (Lonergan, L972a:95) . On . position' J u n g ' s s t a t e m e n t m a y b e r e f o r m u l a t e d a s f o l " r l w- : ro p s The psychic, as opposed to the physiological or purely instinctual, marks the entrance oi previously coirpulsive drives into the sphere of conscious intentionafity, where what has so become conscious can be understood inielrigently, affirmed.reasonably and negotiated freely and respons i-bly . This relationship to intentionality characterizes the psychic as opposed to the physiologilal or organic. It is obvious that Jung has a quite non/L5/ reductionistic notion of instinct, in contrast with, e.g., Freud. James Hillman has capitalized on this notion of instinct in his development of the notion of soul-makinq. For Jung there are five basic instinctual groups: hungei, sexuality, the drive to activity, reflection ana creaI'The first tivity. four are comparable to Konrad Lorenzr groups: feeding, reproductlon, aggression, and Tljor f1ight....Lorenz does not mention trre iltttr insiinct, creativity; but then he speaks from observations of animal behavior, while ,Jung speaks from the study of people. "If we accept the hypothesis oi a ciealive instinct, then this inltinct, Loo, must be subiect co psychization. Like other drives, it can be moiified by the psyche and be subject to interreration and contamination with sexualityr sryr or activity. (But neither oners sexual drive, nor productive activity in the wor1d, nor reflective consciousness, nor contenlious ambition is the ground or manifestation of oners creativity.) Moreover, as an instinct' the creati-ve is able to produce images of its goal and to orient behavior toward ils satiation. As an instinct, the creative is a necessity of life, and the satisfaction of its needs a requirement for life. rn the being, creativity, like the other instinct, requires !*en fulfillment. According to Jung's view of man, activfty and refrection are not enough; there is a fifih component, as basic in man as hunger and sexuality, the quintessentia of creativity.... (,Jung's) major concern in both his thera_ py and his writing was with the manifestations and vicissitudes of the creative instinct and with disentangling it from the other four" (Hillman , I972:33f.). That the crea_ tive instinct is coextensive with the proce=, irtui read.s to individuation is obvious from Hillmin.s list of the conceptions ilung uses to deal with it: "the urqe to wholeness, the urge toward individuation or p"rso.r.lity
136 development' the spiri-tua1 drive, the symbol-making transor, in function, Lhe natural religious cenaent function, (34)' To short, the drive of the self to be realized" in this regard is to highlight instinct, employ the word, dimensions of an incarand biological tn! p'nysiological spirit . nate One is reminded here of Paul Ricoeur's com/16/ plaint about the impreciseness of Jung's language-: "Psynamely, its it, by what justifies Lhoanatysis is limiled decisio-n to recognize in the phenomena of culture only under an economics of desire and resistances. what falls I must admit that this firmness and rigor makes me prefer With Freud I know where I am and where I Freud to Jung. am going; wiih Jung everything risks being confused: the the sacred" (1970:176). p"y6fri-"ri, the soull the irchelypes, ' L7/ /F r y e ' s as I am suggesting that some such distinction and anagogic symbols- i s. crucial between arch"typal upon which we are foi understanding the-domain of reality by Jung ' s discoveries . opened The pertinence of the 'distincsee /8/ above. /L8/ symbols for our present iion of anagogic and archetypal I have discussed the here. discussion ippears precisely in 1977c' of the distinction implications in- any state' "opposiLes are extreme qualities /W/ or iu-nicn that state is perceived to be real, for ty virtue The psyche is made up of processes tirel form a potential. of all kinds s- r i n g s f r o m t h e e q u i l i b r a t i o n p whose energy is only one antithesis The spiri-t,/instinct of opposit;; . but it has the advantage of of the commonest formulations, and number of the most important reducing the greatest m o s t c o m p l e x prs y c h i c p r o c e s s e s t o a c o m m o n d e n o m i n a t o r " - n the opposites' the logical dis(1969azZbl). trealing escapes Jung. and contradictories of contraries tinction good and evil conLradj-cand matter are contraries, spirit tories. Jung includes Besides the aspect of totality, /20/ under the notion of the self also the aspect of the center. The se.lf is simultaneously the wholeness of subjectivity aspect is, I This latter and the center of subjectivity. our believe, most profoundly treated in Jung (1967)' of the notion of the self into the context transposition empirical method does not neglect ' this secof geieralized to Lonergan s conr have called attention ond aspect. to the shift to this center by speaking of the tribution conversion in Doran function of intellectual therapeutic In a similar vein, my colleague Vernon Gregson Qg77^). therapy (see speaks of Lonergan's work as intentionality conversion joined with and compleIntellectual 1 - 9 7 5 ). mented and sublated by psychic conversion wilt ori-ent the subject toward this center .
L37 Lonerganrs recent emphasis on healing as a /-2L/development from above downwards, foreshadowed Ln the relati-onship between loving and knowing discussed in Method in Theology, represents a crear breakthrough on his part beyond this possible bias (see Lonergan, L97-5255_6g). .Man is born beyond psychology /22/ and he dies beyond it but he can Liue beyond it-only f-trrough viial ex_ perience of his own--in rqligious terrns, through revela_ tion, conversion or re-birth[ (Rank, 1959:16).
138
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Ilillman,
James L972
Dreame: The Dark Speeeh of the Spirit. A Christian Intenpnetation. New york: Doubleday. Eneounter uith God: A Iheology of Chrtstian Eaperienee . Minneapolis : Bethany. "Commentary on 'The Secret of the Golden Flower. I rr Ln Alchenieal Studies. CoLLected Works L3. Bollingen Series XX. Princeton, NJ: princeton University. English Translation. "Phenomenology of the Spirit in Fairytales.rf In The Az,ehetypes and the CoLLeetiue Unconseious. ColLected Wotks 9L. Bollingen Series XX. Princeton, NJ: Princeton University. English Translation. A ' l o n : R e s e a z . c h e si n t o t h e p h e n o m e n o L ogA of the SeLf. Colleeted iloz,ks 9ii. Bollingen Series XX. princeton, NJ: Princeton University. English Translation. P s y e h oL o g y a n d A L e h e m y C oL L e e t e d . Works L2. BolJ-ingen Series XX. Princeton, NiI: Princeton Universitv. English Translation.
L972
1968a
1968b
I968c
140
Jungi'
In The "On Lhe Nature of the Psyche." S t r u e t u r e a n d D y n a m i ' e so f t h e P s y c h e . Bollingen Series C o L L e e t e d W o z ' k s8 . Princeton, NJ: Princeton Univerxx. English Translation. sity. Ansuer to Job. In PsgchologY and Bollingen ReLigion: l,/est and East. Series XX. Princeton, NiI: Princeton English Translation. University. Musteriun Coniunetionis. CoLLeeted W b z , k sL 4 . B o l l i n g e n X X . P r i n c e t o n , English NJ: Princeton UniversitY. Translation. between the Ego and the "The Relations In Tuo E88aAs on AnaLy' Unconscious." 7 tieaL PsychoLogA. CoLLeeted Wov:ks . Princeton, NJ: Bollingen Series xx. English TransPrinceton University. lation. Ins[ght: A Study of HumanUndev'standLibrary. New York: Philosophical ing. De Deo Tri'no, f. Pat's Dogmatiea. Press. Rome: Gregorian University
Method in Iheologg and Herder. New York : Herder
1969b
1970
L972
In FounLonergan Responds." "Bernard Ed. PhiliP dations of TheologY. Notre Dame: Notre Dame UniMcShane. versity. Philosophy Philadelphia of God and TheologY. : Westminster.
L973 L974
In A Second Colleeti'on. "The Subject." Ryan. and William Eds. Bernard Tyrrell Westminster. Philadelphia: in History. " "Healj-ng and Creating Pp. 55-68 Ln Bernat'd Lonet'gan: 3 LeeThomas More InstiMontreal: tures. Education. for Adult tute
L97s
of Psyehology. PaPerbacks.
Beyond PsychoLogA.
New york:
Dover.
Ereud and Philosophg: An Eesag on fnte"pyetation. New Haven: yale University. English Translation.
von Franz , Marie-Louise L975 C. G. Jung: His Mgth in )ur Time. New York: C. G. Jung Foundation. Woolger, Roger L973 The Via Negatiua "Against Imagination: pp . 256-272 Ln of Simone WeiI." Spring: An Annual of Arehetgpal psychology and Jungian Thought.
INTRODUCTION This specialties, today's volves tic cultural my estimation and is paper will attempt to consider the functional of In
foundations cultural
social,
pertaining
scene .
of the possibility and desirability of a psychotherapy pertains Christian to the functional specialty, systematics, but it depends in a unique manner on foundations for its ous positions every special of the question specific its for its proper thematization through . derives It its and on dialectic a conLrast is true general but of variand because that further clarification for systematics categories of
The question
and counter-positions
theological
nature
psychopathology handling of It
regarding
authentic
thematization because it
foundations. involved is is
follows
closely
diatectic
eliminated an attempt of
understanding
doctrines
coherence
analogies
situate
143
144 psycho-
light
or
through
the . in
prism
of
key
contemporary
therapeutic
insights
this
paper
will
be the to
(1)
to
doctrines
Christ's based
redemptive in part
tion,
on the
insights , that
derived there is
psychopsychocategories
explore of to
issue special in
a Christian
light (4) of
foundationsi
suggest
nature attempt
an example terms of
do theological
the
specialties.
I.
Christian
Revelati-on, as a functional
Doctrines specialtyr
history, engaged in
specialty'
foundations, presented
doctrines
from
functional I will
specialty, try to
dialectic. certain
indicate which
seem most
systematics
and with
the
foundations.
A.
Jesus In
as Healer scripture Jesus a total of of and is portrayed as the effective healand and mis-
to
man of
an ultimate spirit. or
total Jesus'
body, has
however,
a present
realized or
as well lifetime
trans-temporal of
individuals
r45
healing
presence continues in
the hearts
and men of good will. Scriptural between Jesus' and his to his healings healings. an intrinsic Good News of that
Scripture
recounts
;fesus appealed
the promised one (Matt 11:4-6) . Scripture depicts is clear, as one whose mission in all ilesus as seeking especially healing of physical News and to oppose evil
to heal light
in the
of our contemporary
and mental diseases, that. Jesus to the psyche and body of man as well as
B. The Sacraments and Healing Jesus,through ments, continues sion. healing his Through all the gifts realized of the of his Spirit and the sacrahealing of spiritual misspiritual
sacraments a unity
dimensions Through the anointing, as it is spoken of in the epistle of James (5:14-16) and as the sacrament is currently understood in the Church, Jesus brings physical in a very direct that should and special effect fashion. of the or Theologians sacrament of affirm the ordinary as well
on the psychic
healing today
health
invigoration
strengthening (see
PaLmer) /L/. Through the sacrament of penance or spiritual soundness is given and often enough psychological healing and even at times physical as we1l. individuals study ancient Through the Eucharist on all times for the levels liturgical deliverance Christ of the various healing their prayers is to see being.
sacrifice
r.to
from the
of
the
mind
and
illnesses
of
spiritual
difficulties.
C.
Concerning
of
Scripture role to
healing
lifetime grounds I
has been
consider
significance (1)
Jesus' of or it
role
person
not as
element
Kingdom is
heal final'
Person
not
realized
as well; in the
realized not
Church nary
something
an ordi-
and
dimension
everyday (4)
operation exercise the the whole spirit. the extends an extrain of his his
through in the
,Jesus' to
Church to is the
extends
body
and psyche I
as well
as to to
most
emphasize as it
mission other
wordsr
heal
an individual exercise
ordinary
uheneoer
an indivj-dua1 seek of
becomes spiri-
spiritually through
he should the
and expect
restoration
seriously of the or
anointing strengthenFinally, in
physical of the
though tematic
must and
point
length it
my systo
foundational
considerations,
seems clear
L47 me that Dheneue" an individual or emotional a healing that for his suffers illness grievously in Christ. of from to In on
disorder
he should
be able
.tesus is
portrayed
as healer
his healing mission should be carried the power of his Spirit in the Church. In the of Jesusr holistic healing intention it makes no as I can see, to special way for or physically say that ill ill. Christ of for is availa very the healing but not It is those who
way
reasons as well that I will argue throughout this paper that there is such a thing as a Christian psychotherapy through which an emotionally disturbed individual may receive II. the gift of psychic wholeness.
Systematics and the Question of a psychotherapy Implicit in Revelation The question for systematics, Is there a psychotherapy can only the ordinary today. be mean-
at ing tics
least of in
implicit
in Christian by first as it is
fruitfully its
explored attempt of
Systena-
development
understanding of thehas been aided in the past through the such notions as nature and person, and more such ideas that of history and evolumodern and contemporary insights psychotherapy and human maturation can as those
to reach a fuller
the areas of greatly enrich systematics in its attempt to understand more profoundly the meaning, scope and implications of theological doctrines regarding the healing mission of ilesus Christ as it is operative in the Church and world today. A. What is A first Psychotherapy? question, defines then,
Robert A. Harper
l.4d
technique
in
the
treatment
of
disI spe-
define of aid or
which or
a psychic to in
enabled
transcend
and to
state. nature
definition of is in the
meaning
the
takes
account as well of
movement the
integral
freeing
factors. challenge of
A number the
psychotherapeutic of disease
area
psychic
an increasing the
posi-
the
"means" differ to
aiding and
integration
widely
involve
a strict loving
chemotherapy concern
an intensified tance.
manifestation
and accep-
B.
Sense of
a Psychotherapy
lmplicit
in
accord I
with just at
the
broad I
definition believe it
of is
therapy
which
have is
given in
there
least in
a minimal
sense
Scripture ilesus
agree
did
employ
a psychotherapeutic to speak of
method Jesus
be an anachronism
nonetheless heal
he did,
fact, what
means to
individuals or emotional
describe .
McKenzie)
most in
psythotherapists opposed
common sense
who are
principle
L49 to the Christian general emotionally his to retigion would acknowledge healing in in the individuals actions that the there is
the religions
and heal
and the suffering of the body caused by the and he stat.ed that 'tin treating devout Catholics, I ahnrays refer them to the Church's confessional and its (1954a:16) . that It is not, then, very and its I believe, generalized proclamato establish are implicit in the christian however, that in a minimal, event
revelational in a heuristic
and manifestation is
indicate,
an authentic
may be worked out on the basi-s of christian revelati.on irluminated by certain contemporary psychotherapeutic sights. C . Psychotherapeutic pluralism the contemporary
scene in psycho_ at once evident that there exists a widepluralism in psychotherapeutic theories and prac_ Robert A. Harper in his psyehoanalysis and. psyehothirty-six and there systems of psychoanalysis are many more (Harperrs and
work is for an overview of the major forms of psychotherapy practiced up to 1960) . Theodore Mi1lon in his more recent Iheo?ies of PsyehopathoLogy lists four major divisions in useful theories ary of psychopathology and approaches classifications but there are many contemporfit neatly under of either biophysical, i.ntraphysic' behaviorar or phenomenorogical theories of psychopathology. In the face of the plethora of psychotherapeu_ tic theories and practices which presently war with one the general another or at best enjoy a certain uneasy state of theories which do not
lists psychotherapy
150
coexistence, tism to
the
principles eclecticism.
of
selection
range
from
dogma-
a facile
D. Personal
OPtions
In my o\r/n case personal experience and reflection preference for the more phea distinct have established Dr ' Thomas Hora' oriented psychotherapies ' nomenologically and author of many psychotherapist New York existential influence has been the major psychotherapeutic articles, from the viewpoint of and both personally in my life Also, the diverse approaches of Viktor Frankl, theory. willi_am Glasser, Kazimierz Dabrowski, Albert Etlis, Harold Greenwald and others have in varying degrees exercised an I have inclined in this area. influence on my thinking I find either explicittoward those psychotherapies which open to a symbiotic or prefer1y or at least in principle ably much closer relationship Christian Christian to religion form of I operate and specifically religion' As a out of the a to the Roman Catholic practicing believing, priori sically tic assumption that opposed either
any psychotherapy which is intrinin theory or practj-ce to the authenworld view is to that extent
Roman Catholic
Christian
harmful to as a psychotherapy and inevitably I and wholeness' the development of psychic integration as far believe that it is most important to acknowledge, unauthentic For everyone, whether one' s presuppositions . and' as Jung he admits it or not, has presuppositions; phitosophy of life "guides the life noted, the therapist's as possible, of the therapist ( 1 9 5 4 b :7 9 ) . good number of and shapes the spirit after surveying all of his of therapy"
Robert Harper,
the minor
psychotherapeutic
practicesl concludes that none of them has even remotely He sugas the apptoach. estabtished been definitively are likely and their patients gests that "many therapists to profit niques, from a flexible rather repertoire of therapeutic techthan from a rigid adherence to a single
151 psychotherapy" (149) . A number of elements me in my therapy-options and led to the thesis of the present paper. (l) I Briefly, they were as follows: began with the therapy of Dr. Thomas Hora, which I found personally (2) I expanded my psychotheraquite helpful; system of guided peutic cally horizon by assimilating approaches to that of Christ practicalJ-y and theoretia number of which were gennane or in some of Hora; (3) I sought to deepen as healer in the light of my and insights; (4) I made the
experiences
that Christianity at 1east implicitly powerful and effective a most psychotherapeutic (5) my discovery dimension; of a psychotherapy implicit Christian excellence through ing of therapy Tyrrell) fashion am trying . revelation of which helped to to confirm the validity of the and the therapies I was led of or aspects a richer lines therapies
in
the mystery
I am attempting formal
to articulate Christian
be of some aid to Christian psychotherapists, psychologists, and counselors in their work with fellow Christians. E. The Issue of a Christian Specialization Bernard versions least which zation. cialization significance Lonerganrs stress tend vital Further, Psychotherapy of and Functional the various con-
thematizati_on to I
and his
po\der of a Christian in
the working out of the heuristics of a psychotherapy than that of functional special.iIn turn, I think that the attempt to work out within the context of functional import in general speand and serves of to highlight the meaning,
such a problematic
functional
specialization
L52
of
systematics, of
and a
realize,
and of
functional attempt I of
and that
the
further what I
necessity
subject
challenge,
emendation
and correction.
III.
the The Process of Explj-cating in Revelation Implicit. would the like now to indicate which of is through I
Psychotherapy
examples
process
through
dimensions indicated it
systematics
to
richer
understanding
Systemaillumiraise pro-
natural
deeper
doctrines.
to more
understanding doctrines
regarding by
various
utilizing I
contemporary a type of
psychotherapeutic action" in
"scissors
lower
be certain
psychotherapies a measure of
that
empirical doctrines
blade the
Christian
mystery
question therapy
operative I to in
throughout help
am considering
attention
unfolding
features wilt
of
psychotherapy
which At which
help the
to
involve lated as
the
diverse of the
psychotherapies psychotherapy
integral
elements revelation.
implicit
Christian
ls3
A. Viktor First, existential basically pleasure" to that life. find Frankl I s Logotherapy I will motivated and fulfill called out examine Viktor Frankl's not Franklts thesis is Logotherapy that man is or
analysis. or an Adlerian to
"wil1 to power" but by a desire to Frankl stresses in in which he are not mere
man is Frankl
a self-transcendence that
reaches
something objective and stemming Frankl "from a sphere beyond and over man" (1967a:64). speaks of a "super-meaning" which transcends man and his world and of an existential act of commitment on manrs part which consists in a certain uut,uertrauen zum Dasein" or a "basic trust in Being" (L967b:57). Frankl argues that the frustration of the witl to meaning leads to noogenic neurosis, often enough a despair over the meaninglessness vacuum." of sion of life and a floundering of this according about in The results collective is an "existential or mass neurosis aggresFrankl nooaided. and yetr
subjective
to Frankl,
depression, in life.
self-transcendence
neurosis
healed,
or conventional
are indirectly
approach has been criticized as speculative (McConnell: 5l-60) . to verify empirically lecture Frankl noted that his basic thesis to meaning has been confirmed projects is and more than thirty
by some disserta-
correct to
neuroses
and of
the heating
evidence noogenic
as incarnate
154
to
him
as
the
truth
that
sets of
(John leads
very tian
brief to
consideration in Christ
the
Logotherapist in the
meditation is
Christian
an understanding in the
available the
authenticity is
self-transcendence
through
meaning
and value .
B.
William
Glasserrs therapy
Reality I utilize
therapeutic Glasser's
Christian
revelation Glasser,
Therapy
(see 1965).
Frankl,
human being if
certain But
of
describes
"The need
we are Glasser's
and to to
others" fulfill
failure
these not
needs
ability
fulfill
that
so-caIled
and
leads
various or to-
and either
a partial
denial
classical for
Freudian example,
tional "mental as
psychotheraPy, illness" is
employed.
inaccurate
irresponsible
activity
conventional of the
exploration
l_55 Glasser toward avoids emphasizes working the future. Glasser, behavior Again, the problems with the patient and is in the present nonand ex-
psychotherapy basically his and wrong and therapy the realityfulfill accord
as a therapist behavior
through and in
of a loving basic
authentic
needs in
a responsible
reality
as it actually is. In Glasser ' s view the prerequisite agent for healing is that
being an efneeds
and be in basic contact with reality. The therathen able to aid the patient to fulfill his basic needs by: (1) accepting and loving the patient for himself and so acknowledging his worth as a personi Q) stressing responsible activity, activity in accord with reality, and firmly activity; actually but lovingly rejecting and (3) indicating his and without Realit,y all forms of irresponsible authentic ways as it to the patient needs \^rithin with
the world
interfering
Therapy has been widely of the mentally disturbed delinquents, the socially
also
deprived
Despite
Glasser's fundamental break approaches in psychotherapy--Glasse r it is precisely because of the Therapy has proven highly effective in
break--his
of areas.
If Glasser is correct that individuals can be healed of what have classically been termed neuroses and psychoses by being helped through a loving acceptance and firm guidance to fulfill their basic psychological needs in a responsible in Christian fashion there is most certainly ciple and in accord with reality, then a psychotherapy contained in prinJesus Christ himself had
revelation.
156
his help
fulfilled their
and basic
spent
his
life
trying needs.
to In of to the
worth
others.
Likewise, is
the
teaching to
Jesus
loved
others. with
responsible is,
action
accord of
really It
teaching
follows be a true
said to
to
therapy,
contain of
therapy are
cj-ples
needed
be viewed
withj-n applied
a specifically in a proper
context
and creatively
C. Albert
E11is's
contemporary is Dr.
context
psychotherapy. hlithout .
book Ser
my opinion,
achievements
foundational
psychotherapeutic in Psychoof
and
significant
articulation
heuristics E1lis's
a Christian theory is
psychotherapy. that man's emotional a result that or of the and his individdis-
disturbances or of most to
are
largely
illogically
can be cured by
emotional
learning
minimize EIlis
irrational that
rational
avers
an emotional
itlogical, to
themselves.
the
patient beliefs;
irrational
show him
how these
i1logical
at
the
basis
L57 of his emotional disturbancei reflections and (3) to endeavor to bring rational ideas and to lists a in a
more realistic,
ideas which he says are ubiquitous and lead to widespread neurosis. are the fol1owing: (1) it is
necessity for an adult human being to be loved and approved by virtually every significant other person in his community; (2) one should be thoroughly competenE, adequate, strophic like or and achieving oneself in all possible (3) it respects is awful 1f one is and catato consider worthwhile;
when things are not the way one would very much (4) if something is or may be dangerous fearsome one should be terribly concerned about it and them to be;
should keep dwelling on the possibility of its occurring; (5) it is easier to avoid than to face certain life diffirs past history culties a n d s e I f - r e s p o n s i b i 1i t i e s ; a n d ( 6 ) o n e is an all-important determinant of oners present behavior and because something once strongly affected one's life, it should indefinitely have a similar effect. subEllis jects each of these ideas to careful analysis, shows how the idea in question in unrealistic and irrational and indicates what the proper idea should be. therapy is in reality psychothe irramost than classical and attack underlle Ellis says that his rational more depth-centered and intensive analysis because it tional ideas and beliefs neuroses and psychoses. mic theorists
such psychodyna-
as Sigmund Freud have been emphasizing secondary causes or results of emotional illness rather than prime causes. Clearly, Ellists theory of psychotherapy is open to serious challenge. There is, however, a growingr body of to his viewi and his as practiced by professional psychotherapists has proved remarkably successful. Also, though Ellis hj-mself is not a theist, his approach is currently being psychotherapy applied in the area of pastoral counseling (see Hauck) . research which lends support
158
If
Ellis
is
even
partially
correct
in
his
view
that are
irrational a great
ideas extent of
neuroses difficult as at of
revel-
principles Jesus of
rational-emotive constantly
nature. a conversion
himsetf
how certain
beliefs
thrust to
and to
on the which
mind
attitudes
Christ-consciousnes to me to the
appear
difficult of
discern
equivalents
many of
irrational positive in
has described
as well
as their in fact,
necessary'
Elli-s's their
various Finally,
irrational I believe
alternatives.
could
endeavor fu1ler of
revelation point
a Christian positive
view--set for
alternatives
utilization
psychotherapeutic
context.
D.
Thomas Hora ' s Existential The final therapy existential psychiatrist. of Hora' I more I
utilize
is
the
psychotherapy As I than
me to
viewpoint began
analyst
his led
search him
for
a richer Carl
psychotherapy Martin
through
Jung'
Ludwig
Binswanger,
Heidegger
1s9 and other finally life of European existential Eastern of thinkers to Zen and the
to the teachings
approaches and "existential" of Jesus. Hora discovered in the Jesus psychotherapeutic dimensions
order. not possible here to develop Hora's position at length. My book Chz'istotherapy: HeaLing through Enlightenment utilizes throughout various psychotherapeutic inIt is sights fashion brate insofar of Hora in the a Christian certain as they cast process of working out in a popular psychotherapy. light Here I can only adumof Horars therapeutic approach on the issue presently under involves
key features
discussion. a basic view of man, as do the other therapies we have considered. Horars understanding of man is explicitly religious. Hora sees man as an image and likeness of God. Manrs most fundamental that love. In Horars understanding authentic man is whole, healthy and. when he is in harmony with Existence and lets the qualiLies of the Transcendent shine through him by being a medium of goodness, intelligence, creativity, and love. of Man is whole and holy reflect ing and thinking human existence loving of state wise, level flow to the extent that his feela harmony with the highest level in-the-world which is an enlightened, of consciousness. In the enlightened through Godrs gift a high I ing , doing , and having being-in-the-wor1d. as a loving when man is is reason for existing is the to be in the world as one who bears witness to Existence or the Love-Intelligence truth and manifesting Horars existential psychotherapy
God by understanding
individual--one
se 1 f-transcendence--fee
in disharmony in some sense with Existence. Illness, accordingly, is inade_ quately viewed when it is treated just a matter of pain as or feeli.ng bad or a disbalance of affectivity or a being hampered in oners functioning. For Hora these conceptions
Hora results
160
of
illness
are
only
partial. of
point lower
levels
consciousness or,
authentic
self-transcendence mode of
necessarily
culpably
ignorant for
authendifor
responsible take
his
sease.
indj-vidual inauthentic
responsibility
mode of
thinking of it
once
he becomes cognizant
existenti-at in the
psychotherapy of
has as
its
goal
the
individual state
a highly of
selfHora, but
enlightened attempts to is
come to on the
terms
negative
emphasis
positive.
process
involves
various
selfunderstandas inau-
thentic
experience
Intelligence' object
an experience
which
is
beyond
the
subject-
of
openness,
wakeful
and for
"lettingreceiving
as existential gift of
enlightenment of
any of is on
A key emphasis pressj-on envisages tive prayer Hora the borrows process
the
Taoistr
through
j-nauthenticity--fa
1 se thoughts
discerned
integration
mode of
consciousness
The process
161 mind-fasting worship. abiding worship telligent, Horars understanding being-in-th approach is logical, in culminates This latter of is in what Hora terms existential a reverential, is that responsive, loving Love-Intelligence. in the world through of The individof existential in-
consciousness
as a loving, an enlightened
presence. love of one's mode of his psychotherapy from his genetic, etio-
on healing
differentiates approaches.
not causalistic,
historical,
or teleological. Hora instead refers to it as in its focus, which means that it seeks to "epistemologic benefil man through the optimal unfording of his cognitive Hora does indicate, hovrever, that in the course of the existential therapeutic the causal, the historical, the genetic, and the teleological aspects of human existence to emerge into consciousness spon"tend taneously and be cognized implicitly rather than explicitly" (180) . Hora sums up thi-s point of view by citing a 0n ne guerit pas en ae souuenant mats on se souuient en guet,issant (1gO). Finally, Horars existential psychotherapy has conuer,_ eion as its core. Through the practice of mind-fastj-ng, which Hora refers vidual is freed turned to as epistemological from inauthentic prayer, the indithoughts and desires and toward existentially wholesome concerns. Healing takes place in a shift in the world view of the individual (189) and, in Hora's words, "this means rconversiont to the tial loving Existence and participation in as a beneficial presence" (102) . The existenpsychotherapeutic process begins in mind.-fasting and mode of being-in-the-world statement of a French psychotherapistz capacitiesr' (180).
in existential worship. Hora speaks of the whole process of mind-fasting and existential worship as "ceaseless prayer. " In his words : The term "ceaseless prayertt. . .connotes abiding; i.t implies something continuous, a v/ay of 1ife, a mode of being. We could define cealeless
culminates
I62 lhe endeavor to actualize prayer as a persistent It is a conmode of being-in-the-wor1d. loving based on process of mental purification tinuous and misfalse assumptions to correct a desire can be con. . .Meditation orientations. directed preparatory form of prayer a cognitive sidered is a For meditation worship. to existential ( 'mind-fasting' ) process of mental purification away from a set mental of turning wnicft consists of the presence to reach a realization attitude of God as harmonYr Pedcr and love-intelligence' (eL-92) Now, obviously, tial psychotherapy is if the valid, basic there dimension thrustof is most present to also Horars existena
certainly in
christian a
psychotherapy in his
approach
as we1l.
nifj-cant Grove,
Counseling fundamental
Service
Garden on Holy
approach of
Scripture Hora.
psychotherapeutic
principles
Thomas
Hora's
approach
is
not
from
within of
the his
hori-
Christianity
andrcertain illness
physical the
meaning not, I
human self
completely of view.
Roman Catholic guite one of mental likewise bility of its convinced the most
Hora's
existential approaches to
excellent
the
difficulties example of
a clear
possibut
a Christian
psychotherapy
and in for
foundations to to least
healing, of
attempted hetp at
contemporary
therapies principles
various Christian
psychotherapeutic revelation. It
163 remains to envisage the issue be, of a Christian psychotherapy and con-
foundations will of
foundations,
there
a connection
between the
foundations
conversions and, that the volved certain these basic tian be.
that the relationship and the psychotherapeutic process indeed, a certain while foundations healing, will Hopefully, vri-th the
conversions
considerations
a heuristic
such a Christian
A. Healing: The Corunon Goal of tions and Psychotherapy Foundations objectification concerns itself of foundational
of
Foundaor moral of
reality--religious, categories
and interlectuar conversion--and general and special theological dational rearity, specialties. or other that peutic Each of
based on foun-
which may be employed in other functional the conversions which foundations involves of a fundamental healing It in one human consciousness. foundations follows
dimension of
share a conmon goal: the healing of the in one or other aspect of his being. Also, since healing on one level of the human person has an impact on all the other levels, there is necessarily an existential connection between the healing effected through religious, moral and intellectual conversion and individual the healing therapeutic the psyche which process. of takes place in the psycho-
L64
and Psycho-
I.
as Basic
to
Foundations
correct of
that
religious
in-
overcoming are
right and to
be loved then to
9oa1 of to love
Lonergan of
overcoming Hora
the
bias, the
that a key
freeing
irrational
aim of
psycho-
a conversion ratj-onal
a subjective is basic if
and the
real
Fina11y,
Lonergan
conversion of 1ife,
enables and if
false
the
event then
involves a certain of
a basic
in
view
concern
both If it
Horars
the
shown to the
follows of
between
foundations this
and the is a
process, It
and that
likewise
follows task of it
theologian con-
foundational
objectifying or not,
a1so,
contributof a heu-
a very of
dynamic
unfold.ing
a Christian
Conversion relationship
conversions
focusing
relationship It the
psychotherapeutic religious
process. since
appropriate
conversion stand in
three
conversions
foundations
a particular
existential
relationship
155 to one another, curs fj-rst intellectual so that normally religious conversion and oc-
and is
the efficacious
ground of moral
The core of religious conversion is the gift of Godrs love poured forth into our hearts by the Holy Spirit (nom 5:5) . This gift has a transcultural aspect because it is offered to all viromenand men and hence is manifested in some sense at all times in the diverse religions and cultures of mankind. Religious conversion, however, involves not only an inward in the transcultural revelational aspect but an outward in his counterpart ilesus Christ Iove for Further, all evenLs culminating definitive saving
through
analysis, there is a knowledge born God's love which is faith or the "eye of love.rr Faith is an interior apprehension of transcendent value, and in the light of faith an individual is enabled to make the value judgment that it is worthwhile to beof the gift lieve and the consequent decision itself. Beliefs word of in the revealed inner religious reveals to believe as well as the act of belief are rooted context tions of Brief in a Christian context
on Lonergants
the diverse
that there is a striking affinity--if not, at a profound level, a real identity-between key elements of religious conversion, as thematized in the speciar theological categories of foundations, and the psychological healing process as described in various . commonly acknowledged by psychotherapists the experience of love and acceptance on the part of It is contemporary psychotherapres that
the individuar seeking healing is a necessary and central element j-n the psychotherapeutic process. Harper, for example, indicates that in all therapies the patient first
166
the say
concern to himself
of
the in
therapist
and
is
"He
likes and is
concerned
precisely to be
lack
basic to
love at the
disturfirst if bestow he is to
reason and
therapist on the
patient of
his
basic
needs
and a sense of
loving his
seeking to love
others,
having
fulfilled.
healing
take
on the
part
patient first
the his
those
prison.
Clearly,
a most process
striking
parallel
between
healing
by various
psychotherain founda-
instances it
process
psychotogical is dynamically
there
a knowledge
b.
and the
is
striking in
parallel religious
or
involved psyche.
healing believe
perspective of the
existence erally in
religious therapist
conversion also is
and gen-
a required
de facto
L57 existential at I believe existential and therapist (f) condition my point factors of possibility lasting in for the occurrence healing. at some of religious of patient of
Leaet certain
forms of
and psychological
?he Patient. psychotherapeutic process transformation sciousness means that in the psychological analysis, cious But it fashion. present healed is grounds only in This deeply on one level all will affects
concerned, levels.
an occurrence Concretely,
the other
or absence of be an existential
individual religious
process. conversion
factor in the Moreover , on Lonergan ' s alone provides the efficamoral conversion. who can and deep must be be he shifts loving who can only that individual conversion
love others
self-sacrificing an individual to
or become present
a fundamentally
mode of being-in-the-wor1d. and Hora envisage--at conversion, love sult is dwelling only least
From this perspective it psycbological healing Glasser in its deeper levels--is, of religious in and moral of is God's a re-
existentially heart.
the extent
in his
Mowrer is
correct
of an individual's impossible
his or,rnsystems of values the healing of the psyche from a profound spiritual transforma-
(2) Ihe Therapist. concerned, exist logical the deep existential between the conversions conversion if
As far of
as the therapist
is
relationship foundations is
the latter
to be effective--at
168
least
in
certain should
also
be
shown. highly
Thus, self-
the
therapist
who is
mature therapist
Hora achieved
insists high
and Glasser
be an individual in contact
foundationfor
terms
should dwelling
morallY it is
converted not sufficient and morally also for the psychotherapist The re-
Further, simply to
be religiously should
converted.
psychotherapist flexive al
self-knowledge, reatity
relationship
Grace
de facto the if
existential are of
elements respectively
a hindrance
he is is
be able in
an integral
fashion mature of
should mature
also sub-
a thematized
converted,
i avn # i e rr i # r r r v
might role
the
indicates in
the
role gift
integrating
God's
(1972255) . most
Analogously, the
role
especially patient
Christian be to
Christian a liberating
should of
patient within
come to
type
self-understanding
a climate
to
the dimenthan
religious,
moral,
intellectual,
and psychological
sions of his consciousness in a much richer he has previously been able to do. (b) The Therapiet Claseics. tial thy classics pointed morally A further of requirements Sayers, out the that
converted
interpret t}:.e Diuine Comedy in a truly authentic and adequate holistic fashion (49-50). Likewise, Lonergan has indicated that an existential reguirement. of the interpreter vidual of any great classic is the existence the in the indiconversion. interpreter to engage in and of his modes of form-the underbe of an paof religious, moral and intellectual to the work of is called
analogous
and of
the converted
subjectivity,
interpreter
the individual
authentic
analythe existential requirements of the fully effect,ive psychotherapist demonstrates, I believe, the radical existential connection which exist.s between the conversions of foundations also sirability approach. and the psychological indicates of a distinctively healing process. It strikingly both the possibility Christian and the depsychotherapeutic
and inauthentic
modes of
being-in-the-world.
170
3. of The Conversions or PsYcho-Religious is not only the Foundations Conversion and Psychological
most
intimate, process
vital of
between
and the
a certain with
the
mean by is
this, simply
healing
identified haps
religious, Most
mora1,
and perare a
intellectual of or
conversion. where
certainly
examples of
instances moral of
the
simple
occurrence to bring
conversion
about ordi-
individual.
psychological in
growth self
self-knowledge levels
the
religious,
moral,
i'ntellectual accordininI
religious, conversion
often of
constitute psychological
the
very
ordinarily a growth in
andma-
integration expresses
withj.n itself in in
and actions
a transformation I have
just
the
con-
and the
psychological conversions of I
distinguish , moral
I igious
intellectual--and in a ful}y
what explicit As I
conversion"
Christian
conversion'" reality of
religious, is in-
intetlectual of
conversion
latter of
not
The notion
psycho-religious
you will'
171 the process of psycho-religious to religious self-object and moral conversion ification which is self-appropriation, adds
a self-understanding or analogous to the performance involved in inteltectual conversion in the full sense of this term. The self-understanding, however, involved in psycho-religious conversion or the process of psychoreligious tion self-appropriation, love and requires to live decision only for takes place within its existential life in the light an of ambience of the gift of comple-
the free
one's
In the terminolilohn Henry Newman, the type of self-understand.ing involved in psycho-religious conversion must be a real and not a notional knowledge. AIso, the self-understand.ing ogy of involved radical in the process of psycho-religious brings about a revolution in one's feelings in selfsensibility, a as intentional appropriation
transformation
r hope the exact significance of the r draw between the conversi.ons of foundations and psycho-religious conversion wirl emerge as r continue to explore the issue within the speeial and general categories of foundations. distinction 4. The Transcendental precepts Contemporary psychotherapies A consi-deration gories there tions of foundations temporary with of certain their of further and Certain theological to cate_
responses to values.
general
in psychotherapies
relationship
some con-
Ls a certain
identity
confirms the thesis that the conversions of foundaevent of psychological conversion. categories of foundations are from reflection on the operating self-appropriation of the
derived subject.
Thus, the cognitive self as knower, deliberator, and decider reveals the human subject as that being who operates on four levels of consciousness. rntellectual c o n v e r s i o n , o r m a nr s c o g n i t i v e self-approp riation of himself as a knower, reveals the human subject as one who experiences, understands, and judges in order to know what is. The extension of the
of
cognitive
erates, In tive
spi-ritual reveals
which to or'
cognimore of
properly,
respectively articulates
levels
consciousness, precepts.
They are:
Be attentive!
Be intelligent Be responsible!
leads in the
basic
alienat.ion present
man,s
disregard
55) .
Again,
"a man is
inasmuch way to
man is
alienated
true
( L 9 7 2 2 3 5 7) . trans-
immediately imperatives
cendental
their
relationship approaches'
certain I
contemporary wish to
the
various
moment in is
consequently of
a foun-
conversion
realities
There cept is
is
precept, of the
a basic indeed,
expression
Lonergan, fact, is by
has defined
man in
terms
openness
as gift' of the
and
worthwhile' gift of
receiving gift is
gracious But
Himself
to
this
man must
freely
foster
L73 and encourage the real for heart all sion the of natural desire
his
To true,
impede the natural and the mental alienation. example, the rock
inteJ-ligible,
and funda-
a\.rareness, letting-be-are at once the expresand are therapeutic a clear identity in between
a basic principle.
precept
and a psychotherapeutic
b.
"Be Intelligent
and Be Reasonable!"
The second and third precepts are, Be transcendental intelligent! and Be reasonable! In Lonergan,s analysis, failure bias, to obey these scotosis, precepts of the leads spirit moral, to to to every leads to type selfconof obediand alienation. and religious, is not difficult is central On the contrary,
ence to these precepts transcendence version. Frankl, therapy It Ellis these precepts search for
and intel_Ieclual
and Hora.
Frankl,
and he sees the absence of meaning in the lives of individuals as a principal source of existential anxiety 1s Rational and noogenj-c neurosis . Again , EIIis lXnotive Therapy stantly is based on the premise that irrational ideas conreiterated to oneself are the key source of most
neuroses and even graver mental disorders. The precepts, Be intelligent! and Be reasonable! are clearly constitutive of of the therapy of Ellis. Finally, is fox Hora ignorance source of Lhrough a c1iidentity within a clear authentic meaning and value and other or understanding ignorance place. the chief occurs is
disordersi as it
and precisely
r74
between the foundations c. second and third transcendental emphases. precepts of
precept is, Be responsible! The fourth transcendental The human person is called not only to grasp intelligently and affirm reasonably but also to decide and actresponin which conversion, Even in the area of religious sib1y. the first the gift fourth cal moment is a free it is is is the gift of love poured forth is out in one's obedience in into if the as life. to one's heart, Now I believe precept Frankl, of might response and decision rather least Glasser, foundations. be said Reality insight is obvious that required
to the process of
psychologi-
conversion--at
as described E1lis
such therapies
those of
and Hora--as it is to the Indeed, the preceptr Be rethe key thrust of Here I might also Therapy of Dr. Harry Greentherapy is that in the psychotherapeuyears of work as a thera"the only thing is
to epitomize Therapy. of
to the Decision
Greenwald's
all-important twenty
process.
Thus, after
to Greenwald that
happens in
to change, and then is helped to (5) . Without entering further of Greenwald, with the it is clear as the core of respects therapy coin-
the therapy
on decision in certain
on decision moral
conversion. four transcendental moments of and in fact a a the realities foundations there is constitutive further a connection
substantiate
connection
between the
foundational
I /5
thematized
in
the
general
theological
and the
event of psychological
conversion,
an identity.
5. Integrated Consciousness and a Christian Psychotherapy A key concern is the notion of by focusing can best sions of religious possibility of both foundations integrated relationship and psychotherapy Above all one the converor psychoshow the consciousness of conversion
consciousness.
on the issue of
determine foundations
to psychological of
conversion;
psychotherapy.
The analysis sciousness levels, experience fourth and is other gious terns toward level and its three
of
foundations conversions,
development
basic
a variety
number of differentiations
and integrations.
conversion takes place on the consciousne s s --de I iberation and decision-transformation sublator does not the other of human consciousness ground of howevet, full the of relipatof an and efficacious guarantee its
and generally
and proper
integration
the diverse
experience, his
consciousness.
Lonergan indicates,
the end of
Lonergan suggests that if Aquinas had longer he might have learned to integrate prayer and theology just as Teresa of Avila had combined prayer and business (1971:19). The point is that the occurrence of religious and, for that matter, of moral and intellectual conversion, grated sides does no|u ipso of consciousness the occurence intefaeto guaranlee a fully on the part of the individual. Bethe conversions, a profound growth
r76
in tion to It self-knowledge of is requi-red is God's to to if occur. a high 1eve1 it of is one's into integraone thing
consciousness gift of
love
another
integrate puts
we would to
going the
on within rest of
we would
integrate
livingr
w have
inquire,
investi-
seek counsel" b.
of A Definition Psycho-Religious to of in
It fashion identical
is the
indicate
clearly in
in
what
are
with
distinct
conversion. intellectual
inacertain elements
conversion of I
are
constiLutive or
total
process as
psychologi-cal indicated
conversion lasting
because'
earlier, is
ence to
a moral
commitment of the
the
primacy
and the
by way of in an
psychological presence or
As a of reliin an for
moral, is of
seminally
a necessary radicat
sufficient healing to
condition take
psychologi-cal must,
The added
factor or
which
as a rule,
be present to
psycho-religious deepeninq in
take
which
trans-
pires
ambience
involves
gained. and
As distinguished, intellectual
conversion, involves
conversion of
an integrated
self-unilerstanding
177 is born of the experience Lo the loving of love; it involves expressly and a
mode of being-in-the-world,
to live according to oners new knowledge of the Clearly, the definition I give of the process of psychological healing would not be acceptable to many psychotherapists . My defin j.tion is validr however , to the extent that certai-n key insights in the therapies of are Frankl, Glasser, Ellis, proven to be correct. c. Hora, Greenwald and others
and psychological
of the role of integration the psychotherapeutic process. the of psychiatrist Kazimierz Dabrowski is especially in Dr. Dabrowski has, developed in a number of the theory
and illuminating.
disintegration. Basically, Dabrowski sees a high-Ievel, psychic integration as the goal of the process of psychological healing and maturation. tion This all high-level integration of the mental
is a dynamic integrafuncti ons--cognitive , moral , social, aesthetic, etc.--into a hierarchy in accordance with one's own authentic ideal of personality. This high-level integration involves a self-chosen, self-confirmed, and selfeducating gration is tic of harmonious the fruit hierarchy objecti-ve mental structure. the It involves mental a cohesive functions functions. of intein a It the emotional accord with of profound of values and instinctive highest self-understanding the acceptance critical ideal of after
in a critical, an authenand
examination
high-level one must undergo a disintegration of a more pri:nitive i-ntegration which previously had been achieved. The positive disintegration of the lower level, primitive integration terminism, (the latter is characterized is effected by biological and a lack the through deor automatism, rigidity, stereotypy
To reach the
178
psychic
dynamism of
of
growing
insight
into
oneself with
understanding scious
oneself
together
choice
on multi-level' In terms of
sided,highly of personality
insightsthrough
positive not
Dabrowski
sees
as diseases
abandon
integration
and to
high-Ievel,
secondary
integration. view of the goal of the psychotherapeutic achieved integratauthentic that would be the be in
personality a high
insights lends
consequent to the
values highest
support
of
paper
form take
psychotherapy account,
one which
into
informed in a
values
and'
tends
to
conversion
conversion
converof re.
but ,
that
it
also
includes
flective
critical
and stress
evaluative on the
Dabrowski's examination,
crucial
the
Gospels
primacy It is
of
thought in
the the
need
ignorant
and to
on a new up-
Dabrowskirs
position psycho-
the
various
we have
utilized the
paper
in
principles revelationThus'
implicit on the
Dabrowski's
crucial
self-understanding
complements of
the emphasj-s of Frankl of Hora on understanding one's cision. contention ings or alienation Fj.nally, that in its it intentional
on meaningt of EIIis
on rationality,
significance
responses to value if one is to avoid diverse forms and grow toward psychic rlt is much better and ontic maturity. to take full cognizance of one's feelings, however deplorable they may be, than to brush them aside, overrule them, ignore them. To take oneself, of them makes it possible for one to know to uncover the inattention, obLuseness, silliness, irresponsibility that gave rise to the feeling one does cognizance
and to correct the aberrant attituder' (L9722331 . Here Lonergan is urging obedience to the transcendental precepts in terms of an authentic understanding and judgment about the meaning of one's feelings as the route to psychological healt.h and maturation. Now, if an integrated state of consciousness at a very hj-gh level is the goal of the psychotherapeutic process' then the possibirity and desirability of a christian psychotherapy is clearly indicated. For foundatj_ons reveals tion that of religious conversion effect follows is the highest it the other the religious and grasp their actualizaa proof human consciousness rt of to all in and that on alI that of exercises
not li/ant'
found transformative consciousness. must take relationship sciousness. for--at of least explicit actuali.zations
1evels
an adequate
consciousness
A Christian
dimensions of human conpsychotherapy, then, is called an explicitly Christian context and goal a high-level integration in the in which the operative presence
moral, and seminally intellectual complemented by a profound and critical self-understanding. It is the task of this Christian conversion
180
psychotherapy niques
to
out
its
basic
categories,
techand
and goals
through through
foundational which it
a scissors-like psychotherapeutic envisaging therapies; the In not is diverse this only to the or
derives by
from
revelation
diverse
contemporary of
genuineness critical
therapies
perspective, possible
a Christian but of
troubled in the
functions sin,
nature,
and grace.
Christian with
psychotherapy is
can be in the
existential scheme of
man as he truly
present
viewpoint
on the
possibi-lity in the
a Christian specialties
systematics
and foundaregarding
There the
are,
of
conflicting espoused in
views
positions and
foundational are
conflicts in
rooted basic
religious,
and/or
with
aris-
both
apparent
conflicts, in an indirect
to
grounds
for
conversion.
Dialectic
a purifying positions in
by allowing
manifold
counterpositions suppositions
concretely
their
and conseprepares
quences.
Dialectic,
as a generalized
apologetic'
181_ the way for basic It matic, tic is the foundational decision which selects one the systedialec-
horizon
and rejects
major positions
considerations
be scrutinized paper.
of various
stances.
Such an operation,
What I would
like to do, however, is to conclude by enumerating certain questions--ej-ther implicitly or explicitly suggested in this paper--which could and should be envisaged within a dialectical I have, of course, already proposed my own answers to most of these questi_ons and am inclined to view my answers as positions rather than counterpositions. and perhaps gious, of fact It to is up to the reader, a stand in the however, to envisage my possibilities of his own reliand the judgments light answers within moral, the manifold take and intellectual of dialectical horizons, framework.
these horizons.
Questions for Dialectic First, Is there a psychotherapy at least implicit in Christian revelation and the doctrines which express this revelation? Second, Is it legitimate to speak of a psychotherapy or is it a misnomer or Christian even a contradiction in terms to do so? Thi-rd, Is there a certain identity and yet at the same time a certain difference between religious, mora1, intellectual conversion, and psychological healing and maturation? Fourth, Is it only the converted, highly self-transcendent and self-reflective Christian psychotherapist who can adequately thematize the total process of psychological healing and maturation? Fifth, Is there a certain analogy between the issue of a Christian psychotherapy and a phitosophy? Christian Sixth, What are the criteria for distinguishing an authentic psychotherapy Christian from inauthentic forms of such a psychotherapy?
r82
Seventh, What is the proper relationship psycholherapy between an authentic Christian and other psychotherapies which do not explicdimensj-on of man into itly take the religious account? Eighth, What is the relevance of the fo1lowing statement of Lonergan to the basic issue of a Chrisand desirabilj-ty of the possibility tian psychotherapy? "The converted have a self from the to understand what is quite different self that the unconverted have to understand" ( L 9 7 2z2 7 I ) .
183
NOTE It is interesting to note that McClain consid/L/ ers the effect proper to the Sacrament of the absolutely ( 5 7 2 J . p a l m e r concludes Anointing to be bodily well-being his article by stating t h a t " w e b e l i e v e t h a t , i f the prayers of the ritual are recited with confidence in the recovery of the sick person, more often than not, 'the prayer of faith will save the sick person and the Lord will raise him upr" (344). Finally, a citation of palmer from the 'rAnd if in our day Catechism of Trent is worth quoting: the sick obtain this effect (the effect less frequently referred to here is bodily recovery of health) , this is to be attributed not to any defect of this sacrament but rather to the weaker faith of a great part of those who are anointed with the sacred oil, or by whom it is adrninistered; for the Evangelist bears witness that the Lord rwrought not many miracles among his own, because of their unbelief ' " (339) .
184
WORKS CONSULTED Dabrowski, Kazj-mLerz Mental Grouth integz,ation. tions. through London: DisPositiue Gryf Publica-
r970
Ellis,
Albert 1958
New York:
LYle
I9'7I
Reason and Emotion in Psgchotherapy. New York : Lyle Stuart . In and Exj-stence." "Logotherapy Psychotherapy and Eristentiali-sn Simon and Schuster. New York: In "Dynamics and Values." therapg and EnistentiaLism. York: Si-mon and Schuster. PsYchoNew
Frankl
, Viktor 1967a
L967b
r974
and ReliSpirj-tual "Psychological, Lecture, gious Values and Attitudes." February Loyola Marymount University, 24 . New York : Harper
Greenwald,
Harold Decision Wyden. A. and Psychol:herapy . Psychoanalysis HaI1. Englewood C1iffs : Prentice Therapy . New York : Peter
r973
Harper, Robert 1959
Hauck,
Paul
A. Reason in Pastoz'aL CounseLing. : Westminster . Philadelphia Garden Grove: of Wholeness Service . Counseling
r974
Hora, Thomas L972
In Quest Christian
Jung , C . G . rv54a
Psychoof Practical "Princj-ples In The CoLLected Workstherapy." London: Routledge and Kegan Vo1. 16. Paul.
"Psychotherapy and a philosophy of Life.'r In Ihe Collected Wotks. Vol. 16. London: Routledge and Kegan Paul. Doetri.nal Marquette Pluyalisn. University. Mil_waukee: New york:
pp. 568-575 "Anointing of the Sick.', in Neu Catholie Eneyclopedia I. Nevt York: McGraw-Hill. philadelphia:
McConnell, Theodore A. L97L ?he Shattened SeLf . United Church Press. McKenzie, ilohn L. 1955 Millon, Theodore L957
"Possession." pp. 684-685 in Dictionary of the Bible. Milwaukee: Bruce. Theories of Psychotherapy. delphia: W. B. Saunders. The Crisis in psychiatny New York : Van Nostrand . phila-
and Religion.
"The Purpose of Anointing of the Sick.,' lheoLogicaL Studies l9: 309-344. rrlntroduction." In The Comedy of Dante Aligheri: HeLL. Trans. Dorothy Sayers. Middlesex: penguin Books. Christothe?apA: HeaLing through EnLightennent. New York: Seabury.
Tyrrell,
Bernard L975
CHRISTIAN SELF-DISCOVERY Sebastian This level tion. of paper is written Moore of what level, the an attempt
the existential
Christian mystery of reconciliaII tries to zero in on the act of selfj-tself. appropriation Section III expands an understanding of the image of the Crucified (already necessarily Section touched in the first section) that focuses the psychic dimension of fourth-level self-appropriation.
J.
The thought and am enriched about being, heading lhe number of facts
of
Bernard
Lonergan,
as I understand
it fact
by it,
centers
expanding
most complex and intriguing self-transcending. in one vray or another, of this fact is personatly disunderstood. kicktornrards protesting, inward
A11 the writing about himseLf. And into ing, this sion sorts this
of Lonergan is,
the recognition it is
not properly
For on the
dragged, journey
which the Augustinian word confesthe most appropriate--one travels through al1 of subsidiary systems of oneself, each deploying its distracting takeover. towards virtuosity and complaining is similar to honest and a journey assembled and theirs is The struggle a devastat,ingly which also living, challenges is slowly than
188
impossible. of both
At
the
end of of the
both one
revealed than I
that the
finds is
other,
a limitless
called It
"man". is
about
myself. as I
something
insofar carries
myself. of
The discovery
of with-
the
Thus while
the
assertion to
conceive, as it
somehow, of distinct
Lo add' that
notion
being, I
am speaking of
difis not
grows
self of
and acknowledged--grows henceforth absolutely r[ac!r its its the understand essential l-ness,
speak the
about
myself. is that
discovery has
self,
and huge
only
not
made by
"goinq about
into "going
onei-nto
sometimes phrase is
but
this for
only in
shorthand is only
what self
she
does
the that
in
reveals,
deepest
secret,
true
many,
perverse.
cleared occur
i-n the
others
and with
189 and with speak. ourselves until of all of we accept I want to forgiveness, and patient an infinite that the the grace to let him
examine the most inthe situation beyond the reach eats away it. above is inmost love no that of of reconciliation, friends,
tense and crucial of offense, and, finally, of the self In a true all deed lover. human of smiles, all is
love to dissolve situation this human subject opens his for that that
assessment of this
we may hope to discern situations seeks that that and will of only
being who in
eyes and
The skilled of
compound the misery. theme by a classroom Teaching theology come to me in the to fetters
"the Theology Requirement," I for:nd that an extensive and sophisticated analysis of the structure of forgiveness between people awoke much interest and solicited some remarkable end-of-term papers. From this I came to two conclusions: that forgiveness, and al1 that it involves and all most; things sion that involves it, are the things that interest God and that the things that interest people are most interested in. a persistent, that cod most are the The first concluThe sectaking meandering study of
has to be measured in decades. obvious, falls is has taken and is five Its
ond, though crashingly implement. This main section A human forgj-veness the hurt of we deliver
into
our self-hatred,
suppression reeeiued 2.
the lover
So forgiveness
is only
through, or in, or as fostering, self-acceptance. Having considered the interpez,sonal siLuation of forgiveness, I zero in on Elnefor.gtuen subjeet. How does he
r90
stand his in relation of to his fault? I find that, to full to his integral revival of to as his
reception is
integral and
a very
admissj-on
And for
be possible in
a Person,
an extraordinary this of
confidence
being
accepted. people
between in is its
ultimate treaLment
So the
Jesusr
grounds
enriches wrestled
the with
concept of
enmity
groundforThis from
enriching Pauline of of
gJ-veness, is the
enmity, 4. I
the
question: belief
it
in
inhibits us to a guilt
the
we are
that of this
The theme
confrontation the 5.
between
Jesus
sinner:
cross
resurrection. Finally from I discern the a need to gospel correlate this us' generie the szns
guilt, of
which
exonerates
with
which
we are
justly
ashamed.
A.
of
for and
an injury in him, in
he has this
her?
involved,
transaction? she continues to words love but him in and the to 1et
primarily to lovers.
in
wordless
way that
from that
her
that still
loves
he is
va1ue.
But
same time,
he is
experj-encing
191 himself
badly. tr
not as of value,
but as "having
treated
Thus her love is setting up a contradiction ttl am goodrr and t'I am bad.tt between The only to see that does resolve ness consist I can be, resolution of this her he is contradiction hurting for it at, in hurting himself. his
This
suppression
of my goodness.
that what he takes to be badness in himself is the suppression of his goodness. It is that, and it is not EhaL he is ttno good." This mally think brings us to it the most important is the opposite thing about true of what we norforgiveness is. The normal understanding of ttl am bad, but you forgive me." forgiven" is "being I am no good, but epen so, you're so good that you forgive me. Whereas true sense of forgiveness means Mary reawakening oun goodness which has t.aken a big the way hers treated Mary. True forgiveness is his action h i m s e Lf awakening the offender in hitting is way for The point and natural gard myself that to out at the offended when I have hurt level hrith that me to one . someone the fact is to My pride easy reJohn's knock from love in forgiveness; namely,
prefers
to keep it that way. ThaL is why it so often happens, when someone has hurt another, that he keeps z,epeating "Irm just a selfish bastard, what else can you expeet?,' IhLs sounds as though hels humble, taking words in him. self situation which is the blame. stop ordez, to that that admitting But really his love he is fault, using being very these to himhe's
He doesnrt as bad.
by thinking
]-92
person' and
your uses
true every
self, pos-
hiding
fu1I
experience of
forgiven between
offender" the
myse1f,"
invitation to
experience is enabling
a poignant one to
love amazing
rather If
Mary's
Love is at all,
essential says
John,
without is that
conI
her live
thatrs
happened he is
up to
my fuIl
potential,"
an impos-
smug person. In sum, It being of true forgiveness hj-m to does his It not true merely being to "forgive that the he reoffender the
awakens
restores
dignity
lover. the
Forgiveness in which
a restoration
climate radiance.
L]ne meani,n4 of
self
clearest
B.
Subject
of
Forgiveness'
the
on the a paradox.
subject, it is his
straight
off,
that case
a person of I
his
when he have
certain
admit
cannot
mistake,
admit
desperately
he does
feel his
he covers of
paradox:
confession of fault
fault
means a good
self*concept.
Repression
means a
bad self-concept.
193 Jesus understood, and with manj-fests knew that such simplicity, something a person's in as no one else has at that the very this structure is of such depth the sou1. He
deepest insecurity
sense of guilt
accompanied with
no sense of being accepted. eyes to themselves as acin the serene confisins. He went in Godrs greatest man
He found a way to open people's cepted by God, so that dence of further, that this in that acceptance,
they could,
confess their
he brought
was itself
the supreme act of confidence way he broughL about the that ever occurred.
In this revolution
Religious
with guilt excepL totally acknowledge Jesus enabled man to do just this. He made this poshim to feel of accepted in his very being. at every unknown level acceptance and confession,
definitively
level, man can only shift around. He actualized, between man and his Maker, the structure of admission-inacceptance that we discover between ourselves. We have yet to bring this structure down to its deepest level of operation. This must wait until we consider "generic guiIt. " This is is the logic something of the gospel of concept of that sin and of
sin
;fesus awakens
new in
the history
in being enabled to say "I have sinned" in the \./ay a man can sometimes say ',I am sorry" to his wife or his friend: namely, in a way that gives expression to his utter certainty of being accepted. The gospel adventurous Lhat is only confession expression taken It in is of of the sin is the most qenerous, It is of being secure, the of risk that the hu:r.an heart. certainty lover and final
acceptable
the fu1l
expression
do you expose your rdorst. Jesus presents a God who calls for so that he may reveal himself in a
194
depths divine
as his
lover.
This
in
a con-
acceptance and
releases constitutes
energies revolution
the
important and
characters
in
the
gospel about
drama since
are
sinners"
we have
heard
important of
because sin
they
which has
Their
sense
very
identity or to
made them unacceptable .Jesus awakens can acknowledge He does I say you in them a
themselves of
sense sin in
the
accepted. but
"society
says
doing rip-off
wrong of
the
1ife,
the
shalt
not
corunit
anyone
behind stop
bring
us all
last good
people to
be promoted has
unfaithful
lovers.
Frost
expressed
we11.
logic a break with came to introduce Christ play: other outrage seem as child's That made all the Sermon. The Mercy on the Sin against Him. of it before Strange no one ever thought '?was lovely was love. and its origin He goes the Sin on to against explain the that curious phrase "The Mercy on
Sermon. "
The Sermon on the Mount theme. constant Paul's the failure to insure a frame-up Is just be of us will of us, so all Of all (630) at the Mercy Seat for Mercy. Thrown prostrate
is of
to
the heart
the context
acceptance "the
exposure.
Mauriac,
"La Pharisienner"
Let us now return to the basic logic of the gospel of forgiveness. It is paradoxical. The paradox may be expressed thus : fault fault = a good self-concept = a bad sel_f-concept tradition has screwed up about
the Christian
teachers talk signs have got misplaced thus: fault fault = a bad self-concept = a good self-coneept of fault runs
admission that
"good self-concept'r rectly upbraided is repressing fault. The task of means learning words on the ming.
rectifying of
immense. hearing
to read the
without
program"tapes" forgive you, but first "God will you must confess your sin.'r Isn't that what the gospel says? yes, but the meaning is "confess your sin so that God can reveal himself to your heart as your lover and friend and so your heart can come alive again, the lover in you can be reborn . " It has taken me thirty years to understand that the admission and forgiveness of sin is the essence of the New Testament.
centuries
of Christian
L96
C.
Enmity Paul
with
God and Reconciliation be reconciled is to God (2 Cor 5:20)' Christ. "odor" of by. in He
enjoins:
this it
through as an
hearer In
what of us
way is
Paul's of
reconciliation In what
the
concept into
forgiveness? mystery of of
further the
the
our
saving?
sees
initiative of enmity
God as him.
liberating
towards a person to I
Do we need
attitude
my enemy" So "an
equivalently God" is
strongly
dislikes
me."
enemy of
someone "rec-
who strongly onciles" trusted, essentially Next The basic ceptable. he is bound such fled.
dislikes a person It
God. to
releases
the
is. we have reason to is ask: that why does he does not a person mistrust God? see himself as ac-
not
Because to see
he does
favor
The whole of
religion more
refined the
under
radical of
impurity
to
notion holiness,
The contrast purity prophetic human evil tht,ough of this our high of of God and theme. not
the is
However,
"removed" of
simply of
contrast At the
sense
religion, majesty,
exaltation that
enemy.
on my side,
failure
L97 extraordinarily the religious change in friend. ity complex experience is only level, it will of not the lover who, for a
reason he does not understand, the human heart To experience love style to that
At "coming off.il be through a radical be seen as the is, equivalently, from a captivthe subcause
God wilt
released
Jesus cuts
through
the real
and never
noticed
of God--his
has responded
of the Spirit to this messagerhis idea of God changes. He j-s now a God who is known primarily not through a sense of a\^te that separates holiness from defilement but through the coming-to-life accepted. It that the is through the liberation total of our deepest potential God of Jesus reveals himself. that of the heart in the knowledge of being
a fundamental
We come to know generosity that is rewe are accepted. is uita hitherto noua. The not conversion Anxieties Incipit what hap-
pens to a woman or a man in love. even acknowledged are dispelled. D. Generic Guilt Do I dare Disturb the universe? I need to get a generie its tions general shape before it such as that acknowledged guilt. (Eliot:
notion enters
auilt What is guilt, most generally conceived? What, generically, occasions it? It is very closely associated with freedom. The girl who decides to leave home feels guilt mainly perhaps because of her mother. The child who plays with another child thinks of whom his otherwise parents than his do not parents approve, about or who even this matter of
between neurotic
198
friends, that
feels
guilty. the
And the
great
myth
of
the
FalI as
dominates
Christian and in
presents of
guilt
things,
independent good
and evil
and evil. In other words whole guilt or seems to order be the accusation of out one who breaks us?" asks the
against to
family,
the
order, the
womb. psychic
accusation it breaks
out.
sciousness
which the
begins very
from blissful
start of
baggage scious
accusations
from
world
uncon-
"You're its
on your radical
most of in
ted
by the
non-conformity It inheres to
my action my action
the
mores.
precisely action. It
as opposed not
independence. Fromm: .
is
150-15I
equation) is it
how we handle
Lhis
accusation. by of in it.
We are I think
and
untouched
we allow
what
we are
doing,
and say, to
We consent
be guiltily
own,
guiltilg womb's I
we aceept tlle own business. j-ndependence as "filthy." of our note of defilement to the notion that of Ricoeur evil' what
believe
be absolutely at this
fundamental point.
precisely
between
my individual
199 t,he universe. easily it ridiculed the simply Whence, for by liberals, and the bit got geographical instance, that proximity organs in with it. hides came the idea, so
was sex was "dirty"? identity and partial excretion? Surely, "mine alone" bit, A man or a woman, in or her sex organs
organs
of the his
The "dirty" and inextricably almost not, they I every suspectr And it
mixed up with
because they are sex organs but because They are even ealled of all may be that "private areas of human experi-
are his
parts."
is the most guilt-ridden ence and experiment sexuality precisely because here we have the most dramatic conjunc(the psychic womb bit) tion of the universal life-force with the rnine and the yours of the individual. the is tife-force, It is people. highly is self-conscious, is the selfdramatic l-ifebiemancipating breach with by conscious force zarre, that Guilt, the psychic description less.rr these earlier form, Human sexuality a use of Etc. the
the universe
impersonal adventurous,
personal,
perverse, then,
beautiful.
in what "the hurnan animal persisting womb accuses him of: accepting the latterrs of what he is the doing, and doing guilt is by our it none the with our and the of guilt. of of the involved of it,
acceptance
the accusation
world
resultant dimension.
are Aou doing?r' says the universe to this upstart "Why did you do that?" asks the nun of the child. cause I wanted to." Into the very heart
"Be"Do you aluays do what you want to?" of individual conscious action there
200
is
injected off
that for
note
of
of
theft,
of off
cornering by "the
oneself,which family
the is
community
archetypal
that goes
what
people
call
Harry the
play eats
canker
with
which
the
memory of
heinous
coloration cosmos.
by an does primal
colors them.
doinqs.
another will
him the
his guilt
come up against
co?e
serlse of
founder. Thj-s last further against from the on our the consideration enquiry. if f t If takes r, us an important I, if step am somehow r of am stolen my own inhou can whole I
conscious
whole: if
whole; if I
am this
venting;
a defacing into I
mark, the
forgiveness of the
forgiveness of
acceptance the
acceptance. in a heart
terribly grown in
embrace of
a middle-aged enactment up
coming
diachronic we have
structure structure:
that
now built
accusation, of
persis-
and
story
without seems to
be an inalienable
the
coming
20L individual of the consciousness? of without And if ilesus? guilt so, what are we to make least, is hardly conceivable.
On my showing at
human consciousness At least all, this guilt equally ence of ence or from history be it is mystifying
draw on any examples from our experi(And least of or from literature. of saints.) But then quality, which experiin Jesus of eonseiousneas uithout intimacy great with the Absolute leaders.
the experience
quality of
appears to differ
the other
religious
In other
words the absence in Jesus of self-securing against the whole is one side of a coin of which the other is a total certainty of aeceptance by the whole. And this, it hardly needs saying, conscious belongs to the is not in animal. ,Jesus is the manner of the happy prenot pre-Adamic man. He than to the past. and cannot In a conrejectionr,' God as one the Chrisguiltless
future
rather
Out of this consciousness ilesus proclaims, but proclaim, the universal forgiveness of sin. sciousness that knows nothing of "acknowledged he knows a God who accepts. He proclaims this who always forgives. The source and matrix of tian conviction of God's forgiving love is the consciousness tord identical. of his of Jesus. ,fesus Christrr
Thus "the God and Father of our and "the Lover of all,' are eoneeptualLy the ground
God's unique presence to ,Jesus is proclamation of God's forgiveness. interaction between people
But the
accepting of acceptance would be complex. For one who is free of guilt altogether, free even of the generic Auilt, will be a terrible accusation to me. He will make me conscious of the guilt in my whole build-up as a person. by layer, I am bewildered only In his presence, my life is undone. is of Layer exposed. the assemblage in guilty by the terrible independence
of one guiltlessly
presence
an atternative
to what has seemed to me and to everyone else to be the way to live, the only way to become. And yet the
202
measa.ge of
this
presence
is,
that
of
psychic the
womb against
stigma
reality acceptabte of
beautiful
thing
most
by him. presence of
my life by the
produced it it this is
love. of
way? the
sense that I
fingers
And so we get less and the the one accuses hardly one against .
a paradox.
of
the
guilt-
my guilt, perceived is
long
forgotten
precisely
my freedom
$/as falsely
pressed
takenly
accepted is
no resolution For
of guilt,
this as I
paradox have
at
the
level it, is
occurs. of of
cement deprived
Totally
I the of
would death
de must
world.
fall
apart. God's
which back
he offers
sinner
on hirn as death. And thus we begin that to understand are the These stronq (3) that grasped to the those features the of the and as hardest, death
Pauline the
soteriology to
hardest
Jesus' that
statement image of
Jesus for
old
die
God to at logic
crucial It is
point the
transferred of the
bearer
first
victim:
our true
perception perception
of of
as accusation
dissolves
203 him as the sign of our acceptance. it is his death that resolves message of that life this of For, as we have seen,
acceptance trapped in the form of accusation. But it j-s only in the experience of ,fesus as risen new perception Jesus means this: from the paradox leads God. just can come to that of into divine us. For the risen is the only of man the of man as the resurrecthe death freeof this sinthe death that acceptance life the true is
vtay out
death that
crowned with It is
God's acceptance It is
to the guilty is
dom of man, and that acceptance. name of ners. guilt structure For it the sinless
the second
God's acceptance of
the synchronic
that entails the transfer of death-inviting from us to alesus is worked out diachronically as the violence that comes from the interpretation of love as accusation. We kill fn the resurrection "our accuser." \^/e encounter "our 10ver. tt It cross guilt, level begins that that to be clear which is of to me that from a life the oldest man. For it the blood of the assembled with ingredient is at the in what flows, symbolically, guilt the
we know as self-conscious structure is persistence, whose total Note The main contention not. the that liness divine adequate redemption. For this guilt It of
whose dismantling
is assembled: the Passion and Death of the Lord: alternative is the Resurrection.
non-expectation
"accusation, of acceptance"
acknowledgiment,
this
section for
is
that
is of
category
understanding
understanding
we need to
lonerepels, to.
or forlornness
I can only
a few haunting
sentences in Kierkegaard,
204
and
some fine of
observation
in
Eric It the
Conseiousness. surely by
occurs
horrible is the
ever guilt
a philosopher, of
reaction
freedom
another....
E.
Guilt
and Sin
in murder harder to believe It is really Cancer is here: in cancer. Than to believe pain, sickness: the occasional The 1ump, the dull of sleep and waking. Murder a reversal murderer Your ordinary Murder was there. victim. as an innocent Regards himself what he used to be he is still To himself He cannot realize Or what he would be. is irrevocable' That everything now, But cancer, The past unredeemable. (Eliot: 1952b) That is something real. I that have spoken of our with "generic our womb as to by Auilt" it parts as something accusation let from us out. sin, by in
being the
freedom:
a heard to
on the I have it
psychic has
this
that
than
generic
relates This is
sin.
of or
our sosin
injures
another generic
and
the
present act
being
that being:
am already this to
does
not see
do not
context
which
as a natural as
my privacy. being in
it
Or--what rather as
comes to that I
primitive haue to
womb, with at
which all.
realize
mv freedom
205
Van Breemen, in 4s Bread that Iiant affair analysis starts of with the sin of David, Therers is all the
ie
Broken, warrior, It is
Oavid over
Bathsheba.
sleep.
be the
justifying
base for
follows. For next comes the (We11, Itm a man arenrt I? and leads to another. The
beautiful. In Davidrs consciousness, it reprerrme-for-me" now broadened out into a the original justifying of delight. Thus the original context is So enlarged, the give going. inner so beautiful, so engulfing, of how the to that camof summonj-ng of attempt Uriah account to get fails, back from the Uriah to sleep
enlarged. front paign with Uriah, this killed original subjective ting story lamb. of to is
makes natural
the expanded plot eliminate risk. be angry has been tactical Uriah for it its
David's
Joab foresees .
at
Davidrs
David,
self-justifying
context, method to it
in all
to get his
wife.
figure,
David is justifying
an act and he
moral
indignation.
And whaL I \^/ant to suggest is that t,his justifying context justifies becaue it is itself a guilty state in the generic sense of guilty. Somewhere inside is the
206
little
that is
says, this
"We11, sense of
You're
on your
own,
you
albeit they
when
what
possibly to with
wicked Thus
aLt'eady
generic must
adultery
and murder, to
cansultation
become a principal
have
always of big
by
"proneness sinful of
watch
nature"
earliest at is of
There Stil1,
course is to that
point ing is
the
the
St.
this, it is
one passage
everyone of its
remembers kj-nd in
moraf in do-
ourselves
because
bipolar
structure
guilt" is this
sj-nfulmitigate it is
to
soften our in of
the
evil to
in
sin.
bring not
attention "rebellion
the
nature in
which
peculiar the
dialogue of
alienated its
Sin
sealing
total of
phrase,
banality the
connection
concentracan only
morally
perceptive
people
207
with
superlatives
of malevolence,
is
entirely
ap-
here. that
God but
The Godlessness of man is not rebellion just what the word says, God-less-ness. peculiar me-for-me condition alone in which going. It is the human beginning-withoutthe paradox of to consists the They stretch of mini-evilwith the quasiway in a fall and be redeemed. in terms of of which generates man to referred
God, the consideration God who apparently The error understanding of the of
creates
"moralists" the base (generic gui1t.) the other evil, back, back,
evj-l deed, instead the evj-l deed back, puzzling equation nature of guilt
instead
of grappling
tantalizing
Of course this
round is much more difficult we open up the sion. But there That very mates it that there guilt is a vital ethical
to handle. But only so can j-ts theological to dimenstep to this argument. the feeling will be my
further sin
which lets
come easily
o$/n-ness that
hoping for no forgi_veness. I may saA, "How can I be forgiven for this murder?," but what I am really saying is, "How can f, fon whom this soz,t of thing is normal, be forgiven?" What I am really looking at is not the murder but the murder coloz,ed by my guilty self-awareness. A person's sj-ns become for him an enlarged version of an original loneliness. Originally, the sin hid in the generic simply
Now the generic auilt hides Auilt. in the sin and makes of the latter a typical manifestation of my lonely, justifier estranged se1f. Thus the original of sin becomes its But generic hearted still se1f. way. clinging accuser. Auilt becomes sin's accuser in a halfFor as long as I feel unforgivable I am to my sin as a typical it manifestation of myeoloring with my lonely selfhood.
I am still
208
means that as it
am not there
fu1ly is
my sin. say-
that" you
and
saying
expect?" confession
What is of sin
that lat-
the of
real the
spite
latter's is
apparently not
way of of
speaking sinner."
a confession real of
"the is to the
And the
intention last-ditch
posturing
some of do this.
guilt. in
They
sins
to
themselves capital of
the
a state pervaded
osmosis the
original
guilt. the
because self to
feared self's is
exposure climate.
true
gospel
about.
seeks
in be-
frightened, remember,
of pro-
which
The to that
beginning In of evj-1
the It
a lonely the
cosmos has
chased
analysis of the
brings self, to
essential I In
sickness
human
(1972') .
therefore
human guilt It is I
an incomprehensible
love
incomprehensibly by love.
on a gibbet. Guilt zs
by guilt' I am that
am liberated
imprisonment.
209 extraordinary creature, of whom love, coming to me and awoken in me, is the purging. And only a relentlessly prosecuted understanding of the self as self-transcending can do justice to the existential identity of "coming to me" and "araroken in me" and to the labor of this redeeming. I cl-ose this section with the description of a prayer in which this whole drama of the self is enacted. It is Western by Thomas S. K1ise, being the description of "The List.ening prayer,' as practiced by The Silent Servants of the Used, Abused, and Utterly Screwedtaken from ?he Last
It is of the essence of the listening prayer that the lj-stener put himself away from the pleas and suggestions of the normal self, especially when a life-giving action seems the recommended -ourse, for the normal setf will suggest many false deeds for the sake of pride or guilt removal or vengeance or for the satisfaction of desires that go back to the time before love spoke. In all true listening the listener opens his spirit to the Loving One, the power and the Strength as some call Him-Her, the yOU, who is who1ly Other and yet also wedded to the true self. And it is of the essence and perfection of true list.ening that once the demands of the normal self - have been completely put aside, the voice of the self wedded to TruLh and Love speak in such a way to the heart of the listener that he is assured it is no other than the voice of the Loving One Him-Herself. And the 1istener knows this ;ith the exact same degree of certainty that he knows that he exists . Gloss of Marion Byrne: Has nothing to do with the lying and insanity of hearing voices, as the Fools of Spain believed. E n t i r e l v -so m a c a ter of opening self completely to Other that, Other might enter and be joined to self so that when self speaks, it is the Other speaking in true wedlock, with utter clarity even though the language may be obscure to the normal self and even unknown to the mental workings of the normal self. In any situation where the sacrifice of one's own life is required, one realizes it with a serene joy and absolute confidence because the road is so clearly marked, and there is never any doubt. If there is hesitation or confusion, the purest listening is required. (332-333)
2L0
II Some definition would and is being normal answer of suggest: the of lover "the is lover" is called for. I consists wellto which
usage to the
name of
do not form
definition.
romantic experiences, by it
judged yet
and
not
how he
identj-ca1 in the of
him the
an act
inattention, of
chosen
condition
precisely
a condition
which
myself. has of conceived affectivity progress of a progression ending of with as to the lover clarity. in to
maps out
the
myself
necessary
confusions to
according
Abbot to
desiring
will
The desire
already
con-
almost
impercepoperation, harmony
"successful" is to
perceived,
wj-th
the
transcendent is
diffi-
desire."
fascinated meant.
meaning as
Desire
"desire
something."
desire is that
condition. willing,
condition is for
"willing"; which is
which
2Lt
of
that
which
is
independently tends.
of
myself. happy
To that condition,
happy de-
desire its
From that
nature
describes It is for
experience
my willing. desire.
explains sists deeper and can tion tion lation. willing substance tified tified in of in
motivates got, is
by willing, here
order
that
operative,
happy
seeks
receive terms of
outsj_de
itself, is this
desired. or is
Nor
contrary, to
attunement of the
as willing as willing as
is,
1 am idenI
experience is not
a know-
something In the
experience with
maturely But I I
myself.
apart There
have
still, that
a substantial to in
continuity love by to
would
continue Whereas
support
me were
be no more. I I of
the
experience f
described
lgnatius, this,
this,
Outside the
privileged I
essence
bare, outside
independent
say
that or "I
Lonergan her
would
have
the
reader
of In-
inhis
own time
no corners, to
judgrment, around
am a knowerrtt fourth-1evel
whereas
am trying
operate
the
judgrment,
am a lover.,'
But,
as Frederick is At upon
us of
in
his
all.
level afte!
only
gross onLy
practical aftet'
erhurt-
decades Ihis of
hurt. a story of
self-discovery
necessarily
and forgiveness' what to i's going on in the and quicken which be I meet and the my
the
love
touch with to
And the is
searching to
grace love. in
the
reluctance
loved
because
and cher-
am. passage in in Dag Hammarskjcild's that enigmatic what--put I I did I don't way the even reYes to
upon
us
banners I
dontt
question,
answer
Something--and is meaningful
hour
existence self-surrender, It is
therefore,
indeed is that
want
to
expresses
sense feast I
cherlshed of
and sent-
And at
sometimes, really I
unusual
"sent.'' the
making
distincin-
sometimes
he envelops In
us and those
this
momentst
true
loved committed,
awakened of the
Exercises grows, of in
Ignatius,
assimilation logic of
Christ's out of
an inexorable
experience identity of
This personrs
"cherished" (if
ultimate
identity
you'11
2L3 L6ger de main with symbol, its one, sent into that word "identity"), statement, am. He is finds its radiant
in Jesus, the beloued He is who you ultimately are. the authoritative loved and the stateloving of forthe
He is who I ultj-mately ment of who you are The root shows itself ways. giveness pleasanter likes for identity at
in personal
between a man and a woman. to know each other, of each other we obscurely
and mercifully
they enquire.
the person,
sense,
That is why one does not say to a casual acquaintance at a party what really turns one on, still less what one really dreads. It spread person's of being is emerges from Bernard Tyrrell's the psychological discovery capacity loved, to relate paper how widein our time that a sense
affirmed, valued, cherished. I believe the deepest reason for this is that ,'to lover" to relate positively, is my identity, is who I ami and if I have not been discovered, valued, affirmed, by another, the resultant lack of of identity in me is an inability that to love. about Now I am in the style a position to speak more accurately
I am drawing on. For if loving, if regarding another person positively and with joy, stems from a sense of lovedness anii is the flowering of this graced, embraced identity, then a primary source understandj-ng what loving is will be a sense of myself as loved. And I think a person approaches this grounding sense of lovedness when he reaches some psyehie selfappropriation. moves out into By far For in psychic self-appropriation striving total clue area of psychic a person the ego, existence. from the compulsive, for
self-understanding
area of his
Eo befriend
2r4
The notion heavily that is onets dreams contain provided onets deeper think life of No, I in this I have its it as f
coded
we do not to
one's the
crack. is saying,
come
citizenship it,
realm. my very
befriend
embrace to
me' great
sea--to
other
words , dream-interpretation use, into take the us out of self For I as delightful' believe meaning
dodges
we can
the
the
place
ourselves its
as delightful
messages often
insinuate that to
way of
upstage
rather
be upstagedt academe
games that
modern
an exceedingly I do not
unpleasant say,
P1ace. this is of incalculable tls the is, God's disa exself-discovery It all
however--and psychic
this life of
conversion, also, I
without case,
meaning. this last point. While of it is only fatepsychic turning psyche have a
want
stress
decision, a person
response wider
a most
a gracedness, the
language He will
his
speak
with
access been
to the
that
symbol of
preferred
language
2]-5 religion. way of that very is The psyche, with speaking to oneself not otherwise to hear of its riches, contains a certain
available.
and to others of God's love (Incidentally I would matured text in confor then received a religious
much like
and speaking of I now want to make. on a dialogue of discourse with a dialogue surprising that with ansa ,Jesus on
the Crucified,
dream figure:
that
It is a dialogue with one who draws a1lmy life-my shadow, my suppressed femininity, my extended story, my recovered childhood , my mortallty--together , and speaks to me with the voice of "the self" addressing the ego. It is w:.Lh these accents that he tells me I am loved. It is wj-|u]r these represents And in its the all, accents that he tells me how on the cross he God's love accents its to me and for me and through me.
these
subtlety,
he can say much more about that love, strange strategy, than has been said in piety. In these accents, above
language of
Christian
he can go a lot further than reason will allow him to go in the direction of taking my guilt into himself. Thus while the notion of a substitutionary death, expressed in the sion language of of Christian reason and the ego, is belief, it appears, love appropriated the reason, places. a barbaric psyche, perverin the more ample as the most embraces us besends us along un-
that
the darkest
2I6
III Appropriated The Psychically Source for a New SoteriologY My first confrontation beloved, frontation believing Only our the to soul. Jesus can physically die By our a spiritual with the death that would be I section of Vision of the Crucified: The
climaxed,
at
4,
with
generically one.
guilty I have in
guiltless death
and beyond
the
experience
spiritual
dissolution. of
dissolution
windows
by
the
excellent"
This element of of our cities. j-s a vital though ingredient, moment' thouqh Levin, only thing only one mo-
a vital
an astringent to do with he
we did in the
Socrates
and Jesus,
picture. Solznot
henitsyn's
politics, need
course
being
shining
on our
spiri-
Jesus, delicate of
The most
which,
admit
without
meaning
rather
be dishe im-
eliminate death
which'
on his that
side' love
as the
mysterious
mission
He enters That is
comes to is the
him
spiritual: of this
enactment
served
2L7 meaning before. physically fragile transfer of sin of alienated of For never before consciousness. of the matter: the of our Eo Jesus: life: the constituting had a man represented that threatens our
the spiritual
dissolution
We are tsouching here the heart ou? guilt-condition physicality, and threatened him, in his for
guilt-weakened God in him. With his with of which his at the love,
we might
at our hands, of the dissolution freedom threatens us, the message Which the and comes across. and. finds world. of not, John's the
first
accepting
so recondite?
and does there forgivewhen ,Jesus, the The revival, death of is sin. is sin.
not have to be, a moment in ness of John, a last Mary "dies"? The connection with only freed primary and normative from sin is that
moment before
destroys
to be
the death of
Before death can be, in a sacramental economy, a spinitual passage, it is, as the physieaZ death of Jesus, a spiritual liberation of the cross-envisioning believer. In the Crucified life we eee the liberation representation that of we are Eo undez,go. Is not Lhis Paults robust the guilt-assembled the case of Jesus, which the death with of
an exact paraphrase of
No soteriology
the flesh,
the im-
of a transfez, Eo Jesus of the alj.enated condimaking him the z.ept,esentatiue of sin. But most important of all, this transfer is something can only be understood in the context of a psychically
2r8
conscious thing in dialogue soteriol.ogy But is to between heads the believer and Jesus. EveryEhis contemthat
touat'dst it
understand
itseLf
required. and
logic our
so deeply
complex
defil-eof
this
personal the
vision is is
vision, and
transfer It
an ingenious
arrangement up,
what
inflated the
ego picks
without context
psyche. intelligentia
The true
and the to
psyche.
Psyche,
anima,
had in logic,
awakening way of
love's
thinking. This full-bodied and prayer 1ic culture to is the theological of ratio feeling did in of a recovery Christian in of that belief Catho-
liberation /3/,
through
happen
confusedly
a maze of the
once, in
a f.ine l-ove of
read
dyed
the
EPILOGUE In nard 1959 I was in I went Rome doing on a picnic one of those a sabbatical in under Ber-
Lonergan.
After wine,
beautiful into
we wandered the
a church. Vespers of
beginning the
familiar et
aperuit, soldiers
one of
there whole to
would
say,
meandering has
been mine It is
stem
j-mage. rare
psychic
on the
occasions of persistent
can programmatize
decades
2I9 curious vj-tal it desperate vital iology plain. enquiry. conjunction, aggression itself For in with in, with It that image I experj-enced the meet-up, in, of our bitter that of that embrace. and embraces That. soterto exand love
the vital
and reveals
conjunction
is what nearly
success,
intellectual
220
NOTES
/r/
so far unThis scheme of human development, Its stages are: the I know. published, is the best that (with the (tota1 dependence), Lhe nav'eissi-stic iystemi,c (with the other as admired), Ehe amotic as admirer), oih". (with (with the other as friend), the agapic EL.eet,otic has to be gone through The cycle as anyone) . the other time with the besides the first many times in one's life etc. infancy, to early corresponding syslemic .And one relastage with at the systemic could be, at one time, at the with the head of a department), A (e.g., tionship The creator B, etc. stage with relationship narcissistic whose publication scheme, and of many others, of this a Goldsmith, is Charles much confusion, would dissipate who works in Milwaukee. (predominantly) Jungi-an therapist Chapman's is the best As far as I am concerned, /2/ such with is. No one has tackled book there spiritual of the freedom, and humor, the crisis ruthless clarity, of this prayer, or the normality of contemplative birth The book has proved life. event in a person's criticat of a few people I know. in the lives a turning-point in context This is the meaning-controlling /3/ of Jesus idea that in the crucifixion which I see Kelsey's purgati-on in the seeking human evil an archetype, of all the synoperative, became historically death of a victim, sequence (14-34) . out a diachronic myth spinning chronic selfof Personal psychic context Without this becomes the explanation the archetypal appropriation, Jung always j-s when he is not therapeutic. gnostici-sm that
The Spit,itual Lette!,s of DomJohn Chapman. Ed. Dom R. Huddleston. London: Sheed and Ward. and the lgnatian Spiritual "Dialectic Exercises . " Lonergan Workshop L . "The Love Song of J. Alfred prufrock (1917).' Pp. 3-7 in The CompTete Poemsand Plays. New York: Harcourt. "The Family Reuni_on." pp. 223-293 in The Conplete Poems and plays. New York : Harcourt . ,,Blake.,, pp. 151-15g in The sacy,ed Wood. Essays on Poetry and Cz,itieism. London : Methuen. Man for Himself . New york: Fawcett.
L952b
rg727
pp. 609-642 in "A Masque of Mercy." C o L L e e t e dP o e m so f R o b e r t F r o s t . New York : Henry Holt . Dag Markings. New york: Knopf. New york:
Hammarskjold, L964
and Faith.
IL:
Argus.
and Desirability "On the possibility of a Christian Psychotherapy. Lonerg a n W o z , k s h o pL . As Bread that is Bz,oken. Denville, N,f: Dimension Books.
POLITICAL
Frederick
Lawrence
ago
wrote
a paper is
for it?
the It
Lonergan
Work_ the
rubric, the
What time
by which
what
has con_
modern
sciousness" ic Revolution
(scientif-
seventeenth
Kant's
into
affective-e the
valuative
phase reaction
post-Hegelian of
attention the
was devoted
between
orientation Jiirgen
represented hermeneuti-c
Habermas the
H.-G.
point
acknowledge we like of to
primacy
called ca1
and theologi-
labor At
Second
Lonergan under in
year What's of in
d.elivered story?
myself It
of
a non-paper itself
rubrj_c,
situated enment
the
problematic
second courses,
Enlightone an corpor-
multinational
other
great
trying
them as an attempt
authors
them.
My remarks of abuses
correlate
the
university "to to
this
dedicated joined
useful
demands"...and
"...what
223
224
the
passion
for
sweeping
social
change 59)'
(Bloom:
symbolized instance
invasion
barbarianst' of what
A revealing is
descriptj-on
uni-versity has
dominated given
by either by Al1an
vulgar Bloom:
barbarians
been
to read, and Americans no longer like ...(Y)oung There are no fundamental they do not do so. which they see books which form them, through To the exvision. and educate their the world it is because school rethey use books, tent is for the sake of quires them to do so, or it Books are not a source of pleasure, information. old books imagine that nor would many students that most answers to the problems could contain does not represent The university them. concern by a a community of bonds which are constituted are and friendships heritage, shared literary of the important not formed by the common study (59) issues. If the story of egalitarian for democracy features the rather
concern an exclusively
mind, hope
so surprising
that passions
democratic to of
do with
sort
multj-national values
vital
enshrined can at
plurali-sm against
best
multi-national to a story
corporations in which
denouement from
distinguished self-interest. of
the
achievements
wrought
tightened
last
yearts to of
non-paper,
was books
devoted effect
reading allowing
student
225 !o locate the story to behind our contemporary that story in political
economy, but
contemplate
light of alternative stories. Similarly a decade of work of Gadamer and Lonergan) , it had occurred to me that the fertility of Lonerganrs foundational work was due in no small measure to his having spent a good deal of his horizons common sense and theoretic to encompass what $/as meant and esteemed not only life expanding his
by Thomas Aquinas but by people like Thucydides as well. Lonergants exemplary sense for the special permanence of what he has termed "genuine achievements of the human spirit" (19722352) is surely a key to his own project What,s the rise of uetera nouis auge?e et penfieez,e. I have said that last yearrs question, story? tions, to the the has its What is further most direct question, Is relevance it it to be done? and Is of
to the human good that constitutes the form of any society the question, What's the story? becomes especially pertinent as we shift our attention from the (the terms and relations leve1 of of) the good of order to structure that tive of terminal gives values. a unity free For by story and goal story? is is meant the narraand decisions, that to our orientations evaluations, stands for the praxis ques-
worthwhile?
deliberations,
What's the
question pa? eficellenee. same guestion is also the religious tion, when "religious" meaning and value that human living. cal is We might into taken to mean the overarching on the whole of
here Lonergan's invocation of Newman's theorem (l-974zl4I-142) and its phenomenologitransposition the symbolic, horizon Husserlts "worldr" the basic regirne. and the analytic proverbial, of "hori-zon," Heideggerts tradition,s Story, then, "blik." metaphorical a society, expression a culture, of a
a person,
226
on how "converted" What's something depending oners the story? more on the
to
should idiot."
than
told
radi-cality this
comprehensive termed
a "cosmic biological in
cosmogenesis,
depending the in
one is
religiously seem to by
question, its
Whatts the
story? beyond
would the
world
the the
correlative
missi-on
that of
the
question, in love,
What's it is
the the
state sense
being what
praxi-s
of
Lonergan above
speaking tive
"development proceeds
from from to
development
experience verification is
inquiry But
world
a being in
"there which
which There
reasons
know. old
adage,
nihil nihiL
yields
a new truth'
pt'i'us amatum" (L977:48) . j-s meant of an emi-nently practical stems word anfrom
question
existence. of faith
combination
as a
external both
knowledge is of
closing
value)
story social,
always
psychoit a1-
culturaI,
implies
a normative
and false-
Theology
stories'
227 Rather it ly view of reflects the on stories assumptions to elaborate which and subsequenr-
shape and frame our the main issues of human living. Depending on the stage of meaning within which it operates and hence on the differentiatedness of the theo_ logian, theology may be rhetorical; it may be theoretj_cal and systematic; it may be critical or methodical, and so praxis-oriented rhetorical, suasiveness without giving up differentiatedness. As it adds a literate and refined art of perto the raw story. As theoretical, it shifts out of the quasi-operative matrix of myths and symbols d i s c 1o s ive/transformative of the world of faith to encer the world of explanation: a world of literal, and indeed systematic and technicalmeaning. As critical, it becomes able to pass from either the slzmbolic world or the theoretic ly, world of to the world interiority exigence of cognitive it to explore of for interiority. the dynamics of innocence, Finalafand a as methodical the or praxis-oriented expand.s the her-
to refine
implications
the end of
and of revealing the upper blade for the analysis of the social process and situation but the fundamentar horizon of human being in the universe . To pass now from the jejune suggestions of last year to my topic for this year, I would like to begin by drawing your attention to the dissertation of Matthew Lamb entitled, Historg, the University Method, and TheoLogA, and completed for of Miinster under the thesis director, Jo_
generalized
empiricalmethod
hannes B. Metz, in 1974. My interest now is not Lamb's contextualizing and dialectical retrieval of Dilthey's achievement, but rather the way he links MeLzts version of political theology to the foundational efforts of Lonergan. Despite his pioneering breakthroughs in the a critique of historical reason, Dilthey was unable to match up to the praxis-oriented problematic of the second Enlightenment because his work ultimately direction of
zza that
is
yet
another
exemplificati-on hands,
of
apt
remark
because
more
a mild would
suggestion do well of to
persuasion
even
the
potential
sketches the
Lonergan's
issues are
ways
consideration
theological would
community like to of
this the
Now I
add to
proposal will to
of to
program
theology order
have
ip linary basis
logica Metz's
my own sense
benefits
coul-d empir-
Lonergan's
generalized
icalmethod, Lambts
there
that the
elaboration of
MeLzts
ownmost
through merely of a
Lonerganian of the
foundations Socratic
execution interlocutorsr
imperative but it
making repreof
argument and of
also
tactfully shortcomings
indication
theology.
II Metz's internal of of the politi-cat from to theology the arises out of a crucial of the "hearers auspices like W'
shift Word"
a standpoint of the
Marcuse,
Jtirgen
Habermasr
the critique
sought
make good by
challenge
of
Thesis towards
on Feuerbach praxis,
elaborating reacts to
a philthe
so Metz
229 abstract early by trying fluential first generality and lack of differentiation oriented Catholic of his praxis. and into the in reaits
n transcendental
anthropology towards
a theology
response of continental
theology is
inadeguacies
philosophic
differentiation
With the aid of Mar6chal and Heidegger, a Cathotic ansv/er to Kantrs to the
of Pnaetieal Reason. But Metz has not failed to that Rahner's shortcomings in regard to the problematic of praxis were not simply due to being limited in scope to the issues of the first Cti,tique (f970) . No, the flaw deeply neither rooted in Rahner's in the fact point that of departure was more was what he thematized
a cognitional transformed
theory
by phenomenology but an ErkenntnisRahnerrs problematic was primarily metaphysiand so, even when it began to meet in an Aufhebung of philosophy from Geist in words, the horizon of by theology
and epistemological
to explicate in Lonergan's
"develops in a development that is social and historical, that stamps the stages of scientific and philosophic progress with dates, that is open to and that is "liable to mythic consciousin need of a critique that reveals where the counterpositions come from" (L967t2I9). As Habermas and Apel obness, jected Rahner that and factual praxis. to Heidegger and Gadamer, so Metz objected against his foundations were lacking in the critical basis Just that would ensure a genuine relevance to as Habermas and Apel broke from the idealist a theology..."
230
in
the
tradition
of
Dilthey Li-tt'
by
Erj-ch by
Rothacker, the
Theodor model of
adopting
critical so,
by Horkheimer model of of
MeLz moved
this which
maintaj-n
either
silence the
a rather
enlightenment" of
"the This
critique is
instrumental as Metz's
reason" of
as close what
critique
ever just
comes to of
doctrine
methods
from (latent
viewpoj-nt", performance
incarnate reveals
But Rahner.
did
advance
And indeed
moves to
as well
B1och, more
Marcuse,
appropriate of theory
differentiated as ever to
mediation envisaged
catedly viewpoint
by Habermas,
closer
an adequate
enlightenment's of what
dominance is not
reason with
fundamentally generalized
Lonerqan's
method timj-ts of
recognize
as an j-rnmanent critique A11 these "hardr" i.e-, in thinkers or manipulaterms are exof
scientific
knowledgeof the
natural,
"exact" tive in
as exclusively i-ntent, in
technical: cast
basic rationale
being which of
utterly
the
ends
themselves
rational to
reducible
what they criticize is "positivist' or science rather than the most genuine praxis "scientistic" of natural science. I do not see anything in Metz,s writings to suggest that he does not simply go along with this conventional several zation going critique for of science . the Frankfurt of human life goes in of School have made which has been or positivisof the ever mounting mechaniscientistic Now thinkers proposals within
words,
reversing
the direction
the Adorno) ; or the process of Jew-like remembrance that, in his recent appreciation of Walter Benjamin, ,Jiirgen Habermas has named " Rettungskritik . ,' This option has been first, in his thesis on the biblical and the dogrmas as ',dangerous memories" and on the purgative and salutary effects of Christianity's central memory of the passion, death, and resurrection of tradition Jesus; and secondly, in his defense of narrative theology (see Metz: L969a, L97Lb, L972, 1973a, Ig73b, L973c). Habermas and Apel, though they share the positivi-st or Cartesian notion of the natural sciences common among continental biguous and Adorno. philosophers and theologians, remain more amas a whole than Marcuse, Horkheimer, They are openly dissatisfied with the Schellingian nature mysticism underlying the latter pair and justly skeptical about the simple liberation of the "polyfantasy envisi-oned by Marcuse. They sense that about science taken up by Metz,
morphous perverse" of
if the crisi_s brought about by the dialectic the enlightenment is to be resolved, science needs to be liberated from sheerly technical interests and deflected by an interdisciplinary reflection clearly besides type of critical towards a more humane making of history. MeLz joins them in this concern in his recognition that the preservation of the dangerous memory of Jesus and metascientific
232
narrative the
theology, world
a theology must
oriented only
contemporary
be not so in
academe but
a spe-
Manifesting huno
theological
simpListe least in
antj.-science
a viewpoint
therapy
accord of
human mind. reflective School the that framework carry core out of out of which
critically Frankfurt
the
their their
Marx's history ly a
would
not for
realize less
conditions
(more or
ancient
as the
as the of this
knowledge expertise
Technical
knowledge to work as
skilled exactly
as well a given
he will
proceed It
computer. of the
a knowledge control In it in
that of
capability in for
manipulative
factors
production. has at to
contrast,
knowledge
praxis is
indeterminacy, is
what
stake
simply or
a particular of value)
order
what
the
that-for-th
e-sake-of-which
chosen. it the
ignorantia what is
rather
than
anything
Scheler the
as Herrschaftsaissen.
This
cognitive
233 openness that reasoni Adorno's sophical however, it provides the contrast with negative instrumental theology, philoin (see theologian, proviso
underpins
Horkheimer's
negative ttrematizes
dialectics, a like of
anthropology. notion
therefore,
of any immanentizing of the political theology against liberal, social his and and politiexplication of for
of Marxist, visions of
becomes pivotal
the practical
tological conmunity with autonomy (1968, 1969b, I973c) . Whether as the core of an ecclesiology which sees the Church as oriented eschatologically towards its own sublation on its tological into the Kingdom of critical cultural, is God or as the mainspring the long-term social, reflection a powerfur exercised and politicalmatrix, reminder
of
of the dehumanizing consequences of any answer to the question, Whatrs the story? that does not take account of what Lonergan has formulated as "the 1aw of the cross.', The practical implications of this interpretation of the christian srory are explosive for every one of modernity's versions of utilitarianism and for any legitimating religions,' "civil the eschatological proviso imbues Metzrs political theology with rather Augustinian hues (see Fortin: I972c) . This comes out in the way Metz has studiously avoided any immanentizing secular utopianism as well as any taint of progranunatic violence, while at the same time never sacrificing Christian in progress a deeply felt and profoundly "ParteiLiehkeit,, with those who suffer injustice our wor1d. Indeed, Metz's opposition to ideas of based on enlightened serf-interest arises (rdeoLogie d.er from an identificaand with sufferers throuqhout as well. Moreover,
proviso
234
all
of
history.
effect of both
of
this and
radical
and finds
most
moving "our
expresHope: (a
recent the
Shaping the
(1975) recent
which
framers
the
Affirmations at once
The of Metz's
oddly
cipation tion of
suffering
stems fult
obvious to the of he
doing the
justice
the
collective
Christian
tries, ever of
symbolic out
the
already the
living
1ives."
mediate to the
transition in
christ
subject
Chrj-st
Jesus
L9672249and to in a of whose
As political others to
orthodoxy story
climate and
so antagonistic or again,
Christian
a Church
many of the to
so abused it
Chrisquite polit-
by perhaps
subordinating
concentrates itself
on the
with of this
constitutive meani-ng of
stories. explicitly
political for
invokes
theological positions
foundations and
discriminating society I I
between
(Lonergan, political
(as far
as
understand is his
limitations. as the
quate
grasp
way community
zJa
of
society
has
its
form does at it
in
the
manifold
structure
of
the
Nor meeting
possess
a fundamental
historical might
progress be
perhaps
indicated
Lonergan's add to
between social
would
science morality
effective
and
a social
phiLosophy
the
social,
and orienta-
and as
as this
within lay
philosophy,
dialectical group, ideology decline. And light forthr" and to destiny fulfillment an adequate of
up the
shorter
cycles
so my sense which to
is
that
the is
dangerous
memory
in
the
constituted--,, of of the
an "exodus"
a life of
expectation promise--begs
nevertheless to be
supplemented
social
political
philosophy.
III Anyone sixties Metzrs sure: the era the it fateful stirred activism by who like me spent most or all the years of like of pleaand an by the
as a student easily,
social
criticism degree
quickly, in
has been
a sense of
wisdom out of
grew
the
Berrigans,
at
fascinated south If of
perhaps the
the
border a nose
with for
improbable
one had
236
the
of of
late
capitalist Adorno,
emanating to mention
Marcuse,
Oglesby,
Eldridge
, one had no trouble as well. for Metz Moreover, had to very its
habituated other
reading much in
on the of
on the
light
Hegel,
Fichte,
, NIeiuz's perspective of the historical times that the its i"n modern even argue wilh
under substance
shift
emancipatory of
interest in
man's
shared name of
an "end of
j-deology"
pluralism
taking
alienation
and ideology
seriously. In Western ciate model alysis cultural do with sion of my involvement Civilization, clearly the I with have the had course, Perspectives to in appre-
an opportunj-ty of the of of
more of of
Neo-Marxist anand to
critical the
reason
task
development
and decline
basically the
"succes-
syntheses
decline" line of
(1967:116). thought to
familiar
which
am referring:
rejected the Church but kept revealed Protestantism revealed religion Rationalism rejected religion. Liberthe supremacy of reason. but acknowledged agreement but respected of rational alism despaired ridi-Totalitarianism consci-ence. the individual to conquer and conscience cules the bourgeois intersubjective mankind on an artificial organize L957 : 23I-233) leve1 . (I967 :117 paralleling I have chanced upon a powerful "the confirmation lower of Lonergan's of the
concerning cycle"
viewpoints of
(1957:231)
influence
237 late political philosopher Leo Strauss Ernest Fortin, instruct religion prepared that of and his Brian the students, Benestad teachers I in on account assent more form of to per-
especial-ly this of
my colleagues,
and those who have come to BC to course on the art not of reading. the success of American civil been altogether to the suggestion a product perhaps,
Partially to
in my case,
had hitherto than notionally of liberal decline. ceive of longer illusions either liberal
cycle criticism
the Neo-Marxist
political
of decline.
about the validity of the epistemoLogies of Hobbes, Locke, Hume, and Mill_ on the one side or of those of Kant, Hegel, and Marx on the other. It is just that I had not known enough to grasp the political correlatives theory. Prizing science, plications utilitarianism with tion tics the only for of their this various counterpositions in cognitional To put way, I had no understanding and Marxism as political philosophies. of the former for individual conimnot grasp the practical its of rational and political another
of Liberalism I did of
the respect
agreement" or its "despair about the most fundamental issues of life, exceptions being at the level of the lowest of vital values. Again, to in my admirafreedom over communitarian approach
and society,
basis. In the realm of social and philosophy, therefore, I never realized how my horizon in matters political has been too much to a certain oscillating cycle lately between what are in stages in Lonerganrs and ultimate of decline.
been true in my case may well of the vast majority of those working in the field political of theology at the present time. Like me, those working in this field seem to be fallinq short of the
238
a painstaking the
elaboration which
reour view
assumptions of
issues
has been
"the
ultimate "
preferring
another. the
Straussian to the
impulse
behind
this
course the of
"listening
conversation 1968)
between the
mi-nds"
(see Strauss:
through to
reading to work
out
me to has forced classical texts j-n my own mind and in regard thinking between the historical and
do is to the
begin of of of
area
factual at of
bias. political
a realization a standpoint
that from
theology
and responsible
assessment it of
basic is
alternain know in
standards of the
judgment.
a matter desire to
releasing climate
pure
and unrestricted or
radical--that,
concealing
alternative from
wonder. as a
philosopher been
influencing and
reflection to
makes him or
concerned of
counterback
longer
cycle After
beginnings. the
major of liberal
work
on one of Spinoza of
greatest
proponents
(1965b),
Strauss
Maimonides
which
1ed him of
Arab
phers
esotericism It the
inventor a horizon
political ready
Socrates. of
broadened
a reading
philosophers
239 in of is the 1i9ht "political considered of their own questions the work of and concerns that, i-n
1,932, Strauss
confronted
theology, " Carl Schmitt the man most responsible for of the Third liberalism critique
that earli_er reviver (1965a). Schmitt for laying the saw within Reich. Strauss
ideological
foundations
Lhat Schmittrs
stood itself
the framework of one of the great founders of liberalism, Thomas Hobbes. Indeed, Schmitt was only following Hobbes' principles in contending that the state alone could guarantee social citizens state justice, since it alone could protect enemies; that its the from internal for it and external
alone could
suffice
community, leadership of
alone is
and loyalty.
to ensure law and order in the guided by the principles- of ',The critique As Strauss put it:
that Schmitt has initiated can therefore be completed only when we succeed in gaining a horizon beyond liberalism. Within such a horizon Hobbes achieved the foundation lentless thought turn to reveal of liberalism" (1965a:351). push back to the origins within Now in his reof modern political
liberalism
a horizon beyond modernity, Strauss \^/ent on how both Hobbes and his chief modifier, Locke, out in fact to have been disci_ples of Machiavelli. The initiator of the shift from the medieval synthethat succession syntheses characteristic decline was Machiavelli who, in the fifof his odd 1ittle book , ?he pz,ince, wrote of lower
sis of
into
socio-cultural chapter
teenth
the fateful
words :
. . .many have imagined republics and principalities which have never been seen or known to exist in realityi for how we live is so far removed from how s/e ought to 1ive, that he who abandons what is done for what ought to be done will rather learn to bring about his own ruin than his preservation. A man who wishes to make a profession of goodness in everything must necessarily come to grief among so many who are not good. Therefore it is necessary for a prince who wishes to maintain himself to learn how not to be good, and to use this knowledge and not use it according to the necessity of the case.
240
Isn't ical
it
a shock
to
discover in
that
the
trajectory
of
polit-
thought
Hobbes, through is
a second
and Marx
1975b)
Lonergants theory
formulation, is adjusted to
which
and practice
means
whatever
happens to point
be done"? of view of
central
to in
consciousness to Butter-
subscrlbe of the
relative
importance
scientific
standpoint question
the
mediation more
looms of the
as perhaps "new"
even
important for
sciencets from
concern
utility' and to it to
autonomy of or
philosophic
hegemony, by
questions experiment:
an appeal
obserlends to
true far
the
ques-
from
how we ir-
be practically consequence of
politically
completely
separating
and morality. originative set ln dissociation train and the the of ethics and politics the pri-
tendency breakdown of
towards of the
human ends
common order.
Aood as held to
iJne raison
dtafu'e (Politics,
the III,
political v,
I280a25of poli-
precondition reasonable
posited :
by Hobbes
motive
poli-tics
men to peace are tear incline that The passions as are necessary of such things desire of death; indusand a hope by their to commodious living; And reason suggesteth them. to obtain try
z+L
convenient articles of peace, upon which men may be drawn to agreement. These articles are they, which otherwise are ca11ed the laws of nature. . . . (chap . 13, I02) Furthermore, the renowned grandfather of liberal democracy in the United States, ,Iohn Locke, can be seen to quote "the judicious Hooker," he actually followed Hobbes in the view that the purpose of polity is neither "eternal nor "the good 1ifer" but mere life. Locke's reducof political concern to the protection and security of the privatized individual is precisely expressed in his A Lettet, Coneerning ToLez'ation: tion The commonwealth seems to me to be a society of men constituted only for the procuringr prserving, and advancing their own civil interests. Civil interests I call life, liberty, health, and indolency of body; and the possession of outward things, such as money, lands, houses, furni(17) ture, and the like. The bias a matter mizing tradition and value tage, spires towards considering of maximizing that is defined pain for human activity defined is so central as essentially or mini1ife" while
privately
pleasure
privately
to the interests
Machiavellian
deThus Baconrs admission that he is "much beholden to Machiavel and others, that write what men do and not what they ought to do" (Strauss, L952az railment of modern science. 88, note 5) while proclaiming that the sole purpose of science was ttthe relief of mants estater,' since scientific knowledge is power. So, too, the Baconian motto of parendo may be seen to be more at the heart of Descartesr Diseounse on Method, if one lays due emphasis upon his own expression of intent in Part Six, than even the vaunted eogito for doubt. That Rousseau was the first to see bourgeois politics what it was is evident from his statement ln The First and the hyperbolic uineere
the scientistic
or Cartesian
1 A a
D'Lscourse : morals
"Ancient
talked only of
and virtue,
(1964:51). desire to
But restore
classical modern
republj-cs, about
on the the
typicalneeds
question of the
j-ndividual as a whole
authority other:
and con-
society
on the
he is in and everywhere Man is born free, I do change happen? chains. . ..How did this I legitimate? What can make it not know. (1947:240) that question. I can resolve think Hence the question in of politics in terms in of the of common good political was that in common but goa1s. religion of was
Rousseau
terms
a context in civi-1 of
where society
pursuit general
wiIl in his
practical in
despite for
democracy
"good
wi1l"
a moment seem to
have
idea
capable to
self-regarding 456).
responses
carrot
(Kendallz
for
a political autonomy of
anarchy
on the complete
proper
between
personal Kant
planning, enlightened
envj-sioned of
a perfectly
just
to
patch
up the Karl
rift
between went in
political criticize
Marx economy
on to
liberal
political illeqitimate
the
name of But
a motivati-on of
for
other from
maximization slogan,
famous
"from
z+5
to
his
and to
each
according
to
his that
needs" "makes it
society and
another
tomorrow, cat-
the
mornj-ng,
fish
breed as I
evening,
criticize
after
like..." the
Lockean
political which
classical for
political glory,
wealth,
do what of the is
utterly is turned in
down. of
order of use it
governed
strictly
light
securj-ty, is the
good
avail
a man to
is
not
So Strauss political
as a political to vastly
challenges range of
the
theologian political
danger"a of the
elucidate immoral
conversion goods of
from to
concern
worldly instead
the
the on
goodness "the
merely from
those
calcuself-
transition
unenlightened
enli_ghtened
interest"
(1968:21) .
IV In tion to its the or of antique political pagan and Christian forms, the solu(cf . The fashion the (cf.
problem in
XIX). has
vras what of
Lonergan
termed
former sig-
normative
the
guest
the
Straussr
Socrates
and Arisrelated to or
understand since
virtue,
condition
244
by-product question
of here
that over of
(1967i Strauss
Kteln is
My this and
between Whereas
his
thought
and Aristotle
cadamer
(I976:278-289, Prof.
479-499i
1967a;
L967bi /I/,
L972b') or if the in
(1966a, the
1966b)
Socratic utterly
perfect of the
society
the
unlikely
event
political
power
(1967)
does not Is
a wrong ophy in
judgment the
about
impotence. Socrates' of
substantive
Plato,
Aristotle
possible
gift
God's
political word of
solution God's
inner of
love
and of makes us
word that
Strauss totle's
notice that
while
observation is
"most
noble xv,
Ethies, of
VIII,
as a premise
rule of
a "high most of
man in
which and
the an abid-
conceived
and affirmed
secularizserve con-
alternatives out in in
only sharper
position Paul's
stand
glory
On the if
lowered. of of
man is with
nature, with
sponbe
reason of t}.e
to
aberrations of
fo1Iy
(Lonergan I
L967:52)
than
human help
245 With than that stand respect to the is not to the ancients. subject to sense of the corruptness to the of human
nature, criminate
Christians
closer
human control, they pagans than to the moderns. Lonergan, or the the problem of not of a sustained development is
rediscovery
philosophy,
or human science.
The correct philosophy can be but one of many philosophies, the correct ethics one of many ethical systems, the correct human science an o1d or new view among many views. But precisely because they are correct, they will not appear correct to minds disorientated by the conflict prebetween positions and counterpositions. cisely because they are correct, they will not appear workable to wi1ls with restricted ranges of effective freedom. Precisely because they are correct, they will be weak competitors for serious attention in the realm of practical (L9572632\ affairs. Nor is the problem o f recovery enforeing political--especial a solution to the 1y in
"familiar opposition between the idealism of human aspiration and the sorry facts of human performance" (Lonergan , 1967225\. (T)he appeal to force is a counsel of despair. So far from solving the problem, it regards the problem as insoluble....For the general bias of common sense is the bias of all men and, to a notable extent, it consists in the notion that ideas are negligible unless they are reinforced by sensitive desires and fears. Is everyone to use force against everyone to convince everyone that force is beside the point? (Lonergan, L9572 632) What then does the recovery from human waywardness demand? On the one hand, says Lonergan, "the longer cycle is of to be met not technology, of by any idea or set of ideas on the level but only by the a higher viewpoint in mants understanding and making of man" (1957:233). On the other, this attainment economics, or politics,
246
solution of
can not
be merely
speculative of
intellect
possibility supernatural
relatively context of
solution, participati-on of
a gracious existence
course--the tion :
an absolutely
supernatural
the of such ideology the darkness To pierce to sap its the world; Logos came into divine of he sent his spirit in weak human wilt root redemption and in this our hearts; l-ove into renewed, yet never rectified, \^/eare justified, justiwhere greater in thi-s life to the point and renewal are not rectification, fication, (I967:26) possible. And again: grace contrasts with (T)he process of divine and of reason. both of nature the characteristics nor as nature repetitive it is neither of i-tself and definitive. progressive as reason but eternal spontanei-ty of nature' It is not the statistical of man, but the graliberty nor the incoherent It is the trans-rational action of God. tuitous and i-ntuiand faith of revelation spontaneity efficacy of the mysthe trans-organistic tion, the uniqueness of eternal body of Christ, tical God with us j-n the hypostatic achievement: virtues, us by the theological God holding union, in the beatific face to face, God and ourselves (1967:40) vision. Just not "a of facing as Augustine the problem had of faulted the the just ancient society of not philosophy at their facing giving the with of
1eve1
as to
objects
love" up to
(Ci'ta the
disoriented of their
never
up essen-
elements
idealism
abandon
transform of
Aristotle's of
Ethies in than
Lonergan to
primacy if more
praxis
a manner
be consonant
explicit
Augustiners
247 stress virtuous on loving of and the restless heart and Thomasr 1) lovableness of the
an absolute goodi 2) correction of view of the agent intellect that is perhaps the more probably Aristotelian view; 3) addition of the idea of the promulgation of first principles of the words, world, of moral_ity in the of morality of the which human mlnd; theological 4) reestimation Jaffa,s another virtues, in importance
man involves
dedicated
makes intellectual virtue without moral virtue impossible,' (Jaffa: 31 and the reference there to 199, note 15 as well as the discussion at 200, note 20). From this perspective, therefore, f have nothing but praise for the political theology of Metz insofar as it correlates the primacy of praxis with the dangerous memory But what in a way Metz does not is that if the religiously converted political theologian is "to mount" as Lonergan put it, "from an affective to an effecLonergan takes serj-ously and to implement in al1 of universal order that is God's concept and choice' (195727261 that religious person is , going to have to undergo not only a moral but an intellectual conversion ex umbris et imaginibus in ueritatem. what things the intelligibility Metz and the rest ical since theology of continental and Latin American politgenerally have not yet come to appreciate-the horizon of modern political t.hinking does not tive determination to discover of Jesust passion, death, and resurrection.
it to be relevant--is that what Lonergan has ca11ed " explicit intellectual self-transcendence', i s q praetieaL issue in the contempoz,az,y orLd. u So it of is that I have nothing It is but praise for the tough-minded thought without intellectuality Strauss: of the political simply the only philosophy example of
consider
someone like
lentlessly
Lonergan's which reseeks non-conventional grounds for criticism quite giving way to a doctrinaire rationalism.
248
But
what
takes did
seriously is that
in
a way that
to
my
not,
practical or in
either
a gracious is
participation If,
un-Greek. of can
on the
quite both
concrete be shown
correcti
provides rather
rule"
that
leaves man's
essential
freedom
frustrating
question the
existence rejection
up with
acceptance
the
human problem.
of a supernatural . . . (O) n the. . . supposition a man is what man cannot to be just soluti-on, a man, he would submit If he would be truly be. the desire and discover to the unrestricted of a problem of evil and affirm the existence that exists. and accept the solution solution But if he would be only a man, he has to be (L957:729) less. But "explicit primary Would trary it what can be meant by "j-ntellectual of conversion" or
when praxis
becomes
becomes
philosophy? of an arbi-
fundamental
things
unsupported,
and historisense of a
(Dannhauser:
and relativism? at any rater of that one's is, these Nietzschean personally doctrines under-
virtue
three
we doing answer
ing?
Why is
the
249 question) oneself knowing? personal What do we know when we do it? experiment is to have revealed horizon to a normative
To to pat-
undergo this
terned according to natural and inevitable spontaneities which furnish the criteria by which free projects are judged noble or ignoble, authentj.c or unauthentic. Simultaneously, the fuller deepening of this conversion process the empirical brings to light of the normative structure covering of learning process for common sense, the procedures of
sciences,
250
NOTES I take it that the interpretation of Gadamer and /f/ of Voegelin would come closer to being a more correct account of the subject matter, from the point especially of vj-ew of a Christian undertaking a total reflectj-on upon the human condition. I suspect, too, that with respect to justice interpretations their of political and of the i-nvirtue tellectual of phronesis taken as they singly stand in Aristotle's Ethics, the interpretation of Strauss tends to converge with theirs; i-t is in coming to terms with the special status and role of theory and of theoretic wisdom that Strauss di-ffers rather widelv from them. For a balanced view of the differences between /2/ Aristotle and Thomas, see Fortin (I972b). A work which compares and contrasts the two with much more emphasis on the differences is Jaffa (1952) .
25t WORKSCONSULTED Adorno , Theodor W. and Max Horkheimer 1969. Dialectik der Aufkliiz'ung. S. Fischer. Bloom, Allan L974 Dannhauser, Werner r974 Fortin, Ernest I972"a
Frankfurt:
NY: Cornell
Universitv.
Pp. 151-181 in His"St. Augustine." tory of Polttical Philosophy. Eds. Leo Strauss and Joseph Cropsey. Chicago: Rand & McNa11y. Pp. 223-250 in "St. ThomasAquinas." History of Political Philosophy. Eds. Leo Strauss and Joseph Cropsey. Chicago: Rand & McNa11y. PoLitical fdealism and Chxisti,anity in the Thought of St. Augustine. Vi1lanova, PA: Universitv of Villanova. "Martin Heidegger und die Marburger Theologie." Pp. 82-92 tn Kleine Sehriften I. Tiibingen: Mohr. "tiber die M6glichkeit einer philopp. 179-191 in sophischen Ethik." KLeine Sehz,iften I. Tiibingen: Mohr. pp. 283-3L7 in Hermeneutik "Replik." und fdeologiekz,itik. Frankfurt: Suhrkamp . Aufgabe "Theorie, Technik, Praxis--die einer neuen Anthropologie." Pp. IXXXXVI in Neue AnthropoLogie, Bd. I: Bio Logtsche Anthropo Logie. Stuttgart : Thieme. Philoso"Hermeneutik als praktische phie." Pp. 325-333 in RehabiLit.ierung der praktischen PhiLosophie, Bd. I: G e s e h i e h t e, P r o b L e m e A u f g a b e n . E d . , Manfred Riedel. Freiburq: Rombach.
rg722b
L972c
L967b
T97L
I972a
I972b
252
Gad.amer , Hans-Georg
r976
New York:
Seabury'
Kritik "Bewusstmachende oder Rettende --Die Wa1ter Benjamus"' Aktualj.tdt verPp. 302-344 i:-n KuLtur und Ktitik. Suhrkamp' Frankfurt: siz'eute Aufsiitze. and Pessimism." aooks (January Neu Iot'k 23) t 26-33'
"Morality Reuieu oi
Hobbes , Thomas
IYOZ
Jaffa'
Harry
A Studg Thomism and AristoteLianism. o f t h e C o m m e n t a r t gb y T h o m a s - A q u i n a s o n Chicago : the Nichonachean Ethics. of Chj-cago . University D. Kendall House.
Kendall
, Willmoore L971
Klein,
J. and L. L9'70
Strauss Pp. I-5 "A Giving of Accounts." The CoLLege (St. John's Co1lege, MD) (APri1) . Annapolis,
in
New
A Studg in Human llndet'standInsight, Library. New York: Philosophical ing. CoLLection. Papers by Bernard Lonergan. New York: Herder Ed. F. E. Crowe. and Herder. Method in TheologA . and Herder. New York: Herder
l-967
L972 L974
B. Tyrrell Westminster.
ilChristology Today : Methodological Reflections." Pp. 45-65 in Le Chriet hier, aujourd'hui, et denain. Quebec: Les Presses de I ' Universit6 Laval. The Pyinee. Trans. Luigi New York : Mentor . Ricci.
N.
of the Gotha program. ,' pp. "Critigue IL2-L32 in Basie W?itinas on pol.f,ties and PhiLosophg. KarL Mair and. Fried.rieh Engels. Ed. Lewis S. Feuer. New York : Doubleday Anchor .
Marx, K. and F. Engels 1959 "Excerpts from rThe German ldeology.r', Pp. 246-266 in Basic Writings on poLitics and Philosophy. KarL Marr and Friedrieh Engels. Ed. Lewis S. Feuer. New York: Doubleday Anchor.
Metz , Johannes 1968 B.
Z u z ,T h e o l o g i e d e r W e L t . Grunewald.
Mainz:
I969a
Theologie I in der Diskus" 1P o l i t i s c h e sion." P p . 2 6 8 - 2 7 9 i n D i s k u s s . L o nz u r p o l i t i s e h e n T h e o L o g i e. E d. H . p e u k ert. Mainz : Grunewald. Reform und Gegenreformation Heute. Z u e i T h e s e n z u ? o e k u m e n i s e h e nS i t u a tion der Kiz,chen. Mainz: Grunewald. Autoritat "Kirchliche im Anspruch der Freiheitsge schichte. " pp. SS-gO in Kinche im Prozess der Aufklii?ung. Eds. J. B. Metz, J. Moltmann, W. Oelmiiller. Mainz : Grunewald . Die Theologie tn der intez,disziplin d . y , e nF o r s c h u n g . Dtisseld.orf : B-ertelsmann . "Glaube als gefHhrliche Erinnerunq. ', Pp. 23-38 in Theologisehe Med.itationen: Hilfe zum Glauben. Ed. H. Kiing. E i n s i e d e l n : B e n zi g e r . "The Future ex Memoria passionis." In Hope and the Future of Man. Bd. E. Cousins . Philadelphia : Westminster .
1969b
r970
197la
l97rb
L972
254
"
1973b
in Handbuch der Art. "Erinnerung." Eds. phi Losophischet' Grundbegrif fe . H. Krings and H. M. Baumgartner. Miinchen : Herder .
1973c L974
Stimmen
7 9 7- I Lr .
I975
des EvanDie Kraft "Unsere Hoffnung. geliums. " ConciLium (German ed. ) 11: 7L0-720. Jean-Jacques In Social Contv'act Social Contract. Essays bg Locke, Hume, and Rousseau. Oxford Univ. Oxford: Ed. E. Barker. The Fiv'st and Second Discout'ses. New York: Ed. Roger D. Masters. St. Martin.
Rousseau,
L947
L964
PhiLosophy of The Politi.caL Its Basis and Its Genesis. of Chicago. University
Hobbes. Chicago:
f965a
des Politi"Comments on Der Begriff Pp. 331-35I schen by CarI Schmitt." of in appendix to Spinozats Critique EngNew York: Schocken. ReLigion. translation. Iish New of Relig'Lon. Spinozats Critique translation. English York: Schocken. Some Prelimi"Jerusal-em and Athens. Commentat'g 43 z nary Reflections. " 45- 57 . Education and Responsibility." "Liberal New In Libev'alism Ancient and Modet'n. York : Basic Books. In "The Three Waves of Modernity." PoLiticaL PhiLosophg. Sir Essays by IndiEd. H. Gilden. Leo Strauss. anapolis : Pegasus.
1965b L967
1968
I975a
philosophy?" "What is political In PoLitical Philosophy. Sir Essays by Leo Stz,auss. Ed. H. Gilden. Indianapolis : Pegasus. ,'Das Rechte von p - d . el z7 - 1 3 3 p. l , Natur." ln Anamnesis. Zur Theoz,ie Geschiehte und Politik. Miinchen: piper. pp. 134-152 in "Was ist Natur?" Ananmesis. Zur Theoy,ie der Geschiehte und Politnk. Miinchen: piper.
1966b
THE PRODUCTION PROCESS AND EXPONENTIALGROWTH: A Study in Socio-Economics and Theology Matthew L. Lamb INTRODUCTION A surprising recently chusetts of his crucial issued Institute was his role call call for inLerdisciplinary Jay W. Forrester collaboration of the Massa-
from Prof.
of Technology.
claim that theologians should play a in redirecting the socio-economic priorities in the decades ahead (337-353) . Since the studies of Max Weber and R. H. Tawney it has generally been recognized that religious values have been significant in the emergence of capitalist modes of production. There is little doubt, however, that modern economists feel any collaborative attitude towards theology. Indeed, from Karl Marx to economic theorists have frequently used the term "theology" in reference to what they consider unverified opinions of their colleagues /I/. What accounts, then, for Forrester's closely argued call for interdisciplinary Perhaps it results collaboration minds from theology, ence"? 1aw, philosophy, among "the best economics, and sciJohn Galbraith,
from the realization thaE ',neutral,' vis-i-vis economic values have not been as other values as vras previously thought. There is a complex interaction interaction of systems and values within world process, and science or discipline can ignore that in the long run only at the world,s peril. This fundamental realization can be found, not only in the work of Forrester and the Club of Rome, but in a growing amount of economic writing since 1970 (Heilbronerz L974i Schumacher; Weisskopf: The present ticulating Bernard Lonergan's some of I97l) . the significance of Fr. for arstudy explores any specialized
presuppositions
258
of
the
reiation
between
socj-o-economic
processes
and thesec-
values. for
The first
certain
understanding economcon-
approach The of
between the
section
sketches
productivity the
and then
examines is the
validity
exponential indicates of
The final by
that
transformati,ons value in
required
new control
meaning
socio-economics to
were
Lonergan's
interdisciplinary
philosophy
become oPerative.
I.
Rationality, a1I
constitutive
and maintenance as
industrial to
intrinsic
which produced the factor resort In the last permanent enterprrse is the rational , capitalism and technology rational accounting, rational Neceslaw, but again not these alonerational were the rational factors sary complementary - P Iit v . i I+ L t +r 1 - , ^ r a t i o n a l i z a t i o n ^ of the conduct of D u ls
1 i fa in oeor n! sA r F Y l v { I and
sr r s
ral- i onalistic
economic
sees of
development this
nature: man,
"Freedom in the
field
socialized their
associated
rati-onally
regulating
with
(19672820). in the in an
Not only of
nature' conditions,
relation
"invariable 69'L27)' . of
Schmidt;
Wellmerz at the
rationality has
heart
indus-
trial
Lonergan the
distinguished of rationality
horizons 252-267;
meaning
and Tracy:
82-103) .
The distinctions
of
the
significance collaboration
of
Lonbetween
method
interdisciplinary First, I
sha1l
outline the
the
three
how they
control
under-
economic
and religious
values
respectively.
A.
Three
Horizons are
of
three
the notion of
horizons of
Lonergan's maximum
field
visj_on
others beyond
horizon. can be
scope
knowledge
and
interest
less
distinctly of our
horizon is
specified, mutually
an objective
which is the is
knowing what is
pole
found
teresting. Second, and knowledge. we are is in Lonergan distinguishes not in between a deep consciousness dreamless our con-
and
s1eep,
Awake, of the
some blend
operations We do
deciding. to
be conscious.
spontaneously feeling,
occur
percei-ving, getting an
remembering, weighing
evidence,
grasping delibonly
evidence
a judgment, results
operations Such
experiencing,
understanding,
260
discovered is our
and veriacceptance of
knowledge; knowledge
others
belief
(1958:3-32,
703-718t we are
L972:6-13 ,
4L-47,
335-336i operating
always and
but has
we need recently
KarI three
what worlds
he com-
concrete
and energy to to
from to
subatomic
galaxies'
pens
Two is
conscious Three is
World of
objective
language, of
culture,
civilization,
pressions been
preserved fllm,
as books, 54-69)
paintings, /2/. of
etc.
Magee:
Lonergan
methodologically sciences
and technologies
these
in
mind
we shall
the
three in
We are of
here
meaning might
(Lonergan' the
horizons the
be termed . horizon
modern
and
contemporary
of
construct of other
of
W3 to
objective of
structs prime
must horizon
examples
Hellenic ideal of
cultures. according to
Thus Aristotle
would
26L most closely sary and true and final static, ality in approximate the certai:r, immutable, necesThe
knowledge of material, formal, efficient causes (Lonergan, L967a2255-26Li L975:lZl). character of this horizon both in the organizations civilizations of
with
terms of the composition and heavenly bodies. W2 was similarterms of the psychological, biological presupposing metaphysical cate]-974a:47-49, 23Ican be defined subjective with pole
of W" (Lonergan, 1967b:vii-xv; J 238; and Litt: 1963). lhe nodez,n horizon reference rejects to any horizon of rationality within
which the
any canonized constructs of W, and insists that all such constructs (whether of meaning or value) must be controlled by verification in Wr. Thus modern, empirical science began by displacing Lhe ptolemaic universe, refuting the Aristotelian ing tion. sophisticated Empirical for within of metaphysics instruments rationality nature proving Wr. cultures When the of of motion, observation and elaboratand verifica-
found its
sciences:
success in as W, became the controlling the hypothetical discoveries divergent led to from classi-
greatest
was rebelled against in the and French Revolutions, this occurred in the name of a "reasontr and "natural rights', patterned on W1 as the datum of the new science (Macphersonz L962, Lg73; Strauss). The human sciences natural sciences, constructs moderled so that their methods on the empirical the activities of W, and the of Wa were increasingly reduced to processes in wt. Historical schorarship further accererated these developments by determining the empirical conditioning of aII W3 constructs. Enormous positive gains of empirical
262
J-n the
physical
sciences
were
accompanied positj-vism'
by
materialism, Wr.
and
These latter of
developre-
fj-nally
capability of
actually a nuclear
Wa and W2 Lo the
level
Wt through
holocaust. The contemporarA fined jective thereby with reference horizon to of rationaLitg within can be dewhich the of subW, and of as
pole seeks
horj-zon. to
be reduced attempt to
Wt so a genuine W, to W, . of
a priori That
rationality
reduce
mistake
was made by
(Lamb, 1977:
Sala) .
in
historicat of
encouraged of attentive-
speci-alizations ness,
imperatives
reasonableness and responsj-bility intelligence' ' .2 0 - 2 3 ) . seeks to rationality (Lonergan, L972 A priori the to in many empirical WI by Wr, on in indicating at methods from the customary as pro-
reductions, factual
are W, .
varj-ance
the
going
With is
these
three to
horizons
of
it
sketch
how they
i-ng of
and religj-ous
values.
B.
Hori-zonal within
in of
the
Notions
of
Economic it
Values was
cLassical
possible emerge.
economic defining
knowledge with
horizon
accord or
constructs not be in
theological)
, could of
the
contingencies discussion
involved economic to
economic values,
So Aristotlets relation of
exchange-values
263 use-values, ethical occurs in the context of a thematization of just commodity values were of reasonable men (Schumpeter, defined in terms of
excellence
in which
of moral as subordinated to the dianoetic or intellectual (Niconaehean Ethies, Books V and VI: Voegelin, virtues L957:315-357) . meant the art "Economics" for Aristotle of household management; but trade for trade's sake, termed chxematistike to the lower could justify ity faculties , was severely criticized of the soul. So also, as catering Aristotle
slavery as a result of the natural inequalof men, and deprecate the life of craftsmen and traders as "devoid of nobility and hostile to the perfection of character" (Heilbroner, 1972236-37). While craftsmen the medieval an Aristotelian turpitudinem Interest received hierarchies attitude habet in of va1ue, Aquinas stil1 adopted towards the exchange-value of a more propitious place
comnerce: negotiatio
in the form of usury was condemned as a sin. Of the periods in which the classical horizon of rationality prevailed, ,Joseph Schumpeter has written that ,'The How and Why of economic mechanisms were then of no interest eiLher to it.s leaders or to its H. Ta\^/ney has observed : writers" (1954:30ff.); while n.
.. .the specific contributions of medieval writers to the technique of economic theory were less significant than their premises. Their fundamental assumptions, both of whj-ch were to leave a deep imprint on social thought of the sixteenth and seventeenth centuries, were two: that economic interests are subordinate to the real business of life, which is salvation; and that economj_c conduct is one aspect of personal conduct, upon which, as on other parts of it, the rules of morality are binding. (31) For classical necessitj-es theological rationality, constructions economic values ethical, of W. . mediate the or
of Wl to Wr, within
metaphysical
264
the
horizon
of
be traced theory
period
grounded
on natural by to the
classical
philosophy
Hobbes period of
Humei with
so-called of classical in
be confused where
my use
Political
Economy,
economic
sense
instincts enterprise
Wa; to
modern either
critiques in terms
These of
critiques
are
materialist
an economic interested
framework, only
economics
verifiable
instruments
economic
analytic clear
from
Wl is
planning the
techniques
State the
and from
indifference the
political corpora-
multinational . analytic
(Galbraith what
and Miiller) or
Schumpeter the
terms ever
scientific more
econom-
ics tion
has of
sophisticated through of
economic in
labor-theory of the
value
Political
varieties quantified
marginal
utility of
theories
equilibrium
analysis
(Schumpeter, .\ .
as empirical of value
rational or
calculus
functional with
easily
265 Robinson has indicated s i s ( 1 9 7 3 ). Within priated, the horizon with of regard apniori to equilibrium analyas appro-
rationalitg
economic values, as mediating the interehange between W, and Wa, are determined through genuinely scientific economics. The contribution of an appropriated apriori sis ing of rationality consists in promoting the the relative scientific analyby erectthe sole by expos(because interdependent) economic values ing the folly criteria open yet for autonomy of
of deforming empirical rationality the procedures of guantitative analysis into reason; positively, indicating, by providing between various at least critical correlation analysis
a completely methods of
knowing and thereby the scientific emergent probability This amounts to the
heuristically,
of economic values within the immanent within all the relations be(Lonergan, 1958:103-139, 385-430) . tween Wl, W2 and Wa a methodological framework within which to interrelations
work out
between economic values and natural, technological, human, political, cultural and religious values (Lamb: 1965, L974:390-399, 42L-432). C. Horizonal Values Within As Voegelin the divine Differences the horizon in the Notions of Reliqious canonvalue.
of classieal
y,ationaLity, or
sacral
no less
had their ground, as did all of history, in (the ontological In-Between) of the Divine Un(Apeir.on) and the limited (perae) (I974:183-192). traditions was further theory faith of divine the transcendence could find of this emphasized by revelation; the potential(Lonergan, in the Lumenintelleetus
In Judaeo-Christian immanent unveiling and medieval ity for agentis the gift
theological
as a partieipatio
Luminis diuini
266
Within
the
Hellenic,
religious elements
meanings of the
matrix--what cultural sacral of man and his construct as a ',sacralized . The canonj-zed be typi-fied the horizon the in religious the classical constructs of
Lonergan
world" of
2I-25)
Wa mayr
as examples of
sacz'alization' ratlonality,
hand,
control Wt led
verification of (1) in
increasingly
values. of
breakdown of
the
wars
religion
opposed
sacral
constructions men j-nto forms Deism; did not (2) need Wr;
W, and to
naturalration-
rational ality
religiosity, discovered in
in
the
modern as
reduction or
values, reli-gion
overt
Freudian
Marxian or
neurosis as in
secularist onLy rn
terms
empiricaf or
psychological
to
the
phenomena of . Withj-n
a priot'i oriented of
the
fu11
legitimacy cal,
empirically
psychologivalues of is af-
of
the
task to
completely externalrise to
values
merely
observations. of
W, give
1 discourse of
267 also ground the transcendent secular of to L972282f ., transcend Moreover, indicates differentiation sacred of W,
the discovery
emergent probability
LT J " " be limited Z T
irnmanent in W., reductively values patterns religious probable 259-262, a priori Against tion, not
as true
to "closed" worlds, and that would not disrupt the emergently of those worlds (Lonergan, 19582LL5-L27, 2gg) . Thus the task that one of matrix. domain, procuJ-tlral sets the itsel-f name of of is the twofold
eecular-saered idea
a canonized. sacralizasecular
a legitimate
to mention the validity of empirical studies of religious values, a fully appropriated a priori rationality would insist upon the necessity of secularization. On the other hand, against the secuLarist deniat of the ultimate truth of With rationality and religious ination process. II. The Production Process and Exponential Growth: Central Stages in the DevelopmenL of a Crisis recent study of multinational and R. Miiller concerns not corporations, "the socialism, to But Rome, of the religious these values, a priori re-sacralization respective in mind, stances of rationality ward a differentiated and their values works to(Lonergan z L974b) . of economic examtoward to the
distinctions
a closer
historical
development
production
remark that
came in
the population
and businessmen,
268
indicated ly reduced
that if
also
had
to
stirred
lively
economists Galileo
which
been
compared
debates
seventeenth-century
Aristotelians
computer
nonlinear applied to
Forrester studied tween dustrial studies L973, drawn out the year
interrelati-ons production,
and
growth.
by Dr. in
By feeding years
on the the
1900 to
computer policy
the
probable with
present 2100.
the inan
The crucial
production, growth
a curve
pollution
natural
resources of
and
because amount in
increasing (linear of
a constant
time
are
uhole
a constant
an exponen-
tialgrowth Of
L972:26ff .) study
interest of
present :
are
the
following
conclusions l.
these
studies
and material growth in population Exponential force in socioeconomic is the dominant output societies. change in most contemporary growth rates and materof population Current indefinitely. ial output cannot be sustained growth trends would almost certainly Present physical if conlimits important overreach for another 50 or 100 vears. tinued
2.
269 3. Growth may come to an end either through an orderly accommodation to globat limits (a deliberate transition to eguilibriun) or through an overshoot of those limits followed by uncontrolled decline . 4. The overshoot behavior mode is the dominant mode of the world system as long as the implicit value system continues to promote physical growth. (Meadows L973242-43) , While subsequent studies confirm these findings, they also (1) the transition is not to be from exponengrowth to zero growth, but from undifferentiated tial (exponential-) growth to a more differentiated or organic emphasized: and (2) the latter
type of growth would altow Lhe more underdeveloped geoeconomic regions of the world to meet the real crises they face (Mesarovic and pestel: 55; Meadows, L972: 194) . Forrester has ranked the Christian relivalues among the "implicit value systemsl promoting physical growth (347; White; Cobb). His Dynamic Systems gious analysis required requires ties of in societies shifting has indicated highly how the type growth industrialized Although of change from an exponential only curve socieacthe Professor
growth;
that
the goals of
not be determined
complishments magnitude
or by short-term
of the change requires the rediscovery and implementation of long-term values, the past hundred years or so has witnessed a growing disregard for long-term values. institutions ponent of Nonetheless, those Fonester values: has argued that been the guardian religious and prohave historically long-term
The institution with the longest time horizon is in the best tactical position to lead in exploring the nature of the social system; the churches should establish that distant horizon. Long-term values are closely tied to what society is to be one hundred, two hundred, or one thousand years hence. If not the churches, who is to look that far ahead? But the churches are in the predicament of undergoing a shortening time horizon when they should be leaving the near-term to other institutions and should be turning their attention to a horizon beyond that of any other unit in the socieLy. (350)
270 In the 1i9ht differences will of the above analysis of I shall regarding rationality, the industrial not of in the production unlimited but rather rationality. the values promoting the horizontal briefly trace I process' material sacral I distinrationality in the
undifferentiated
rationality, empirical
A. Stage One: Classical New Order First mulation. natural artificial Aquinas
Catholicism
had an openaccu-
ness to a radical
in values
toward capitalist
between distinction Referring to Aristotle's and etc') (means of sustenancef shelter, wealth wealth (monetary means of exchange) ' Thomas former always has the dedisordered reason in-
noted how the desire for the (e.9., we can only eat so much), but that limits as a result of was unlimited sire for the latter perverting the unlimited scope of
concupiscence
t of material goods (Summa heoLogiae L-2' to the acquisition plasticity of the He also remarked how the 9.30, a.4). potentiality of the human hands linked to the unlimited et facezte provided the human mind as potens omnia fieri ( S u m m at h e of tools possibility of producing an infinity But these were ologiae 1, q.76, a.5 ad 4i q.91, a.3 ad 1). only marginal insights into the powers of W, which would construct of classical centuries raand fifteenth eventually tionality. in the social disrupt the sacral
In the fourteenth
was more and more in evidence and appetites of ecclesial of wealth. Vin-
the accumulation
cent of Beauvais extended the idea to the people' exhortbut for the sake ing them to work, "not just for a living' production further thereby leading to the of accumulation, of wealth" (Mumford: 160) . The canon and civil lawyers
27L of the time At the shared in such exhortaLions agrarian and trade more sectors to a work ethic was improving were extendbringing
/6/. crops
technology markets of
yields
ing their
society,
expanding
use of money as exchange medium attacks against tended the manifold to despair Calvin of both
Second Phase: Lutherrs of medieval the Patristic usuryi is effectively checking and some of often fruit credited of of
Catholicism
while
industriousness
or wanton living.
Man could not hope to atone for hours of weakness or thoughtlessness by increased good will at other times....There $ras no place for the very human Catholic cycle of sin, repentance, atonement, release, followed by renewed sin....The moral conduct of the average man rdas thus deprived of its planless and uneystematie character....Only guided .by constant thought a life could achieve conguest over a state of nature. It \^ras this rationalization which gave the reformed faith its peculiar ascetic tendency. . . . [Almost as if] drudgery itself r,ras a means of attaining the certainty of grace. (Bendix: 60, 54; Weisskopf, L97lz47-5L) Lewis Mumford agrees with of capitalism go back into also ethics removed the golden serpent only to replace it with a more formidable monster, less tempting to the eye, whose very ugliness and inhumanity the Calvinist misinterpreted as a mark of moral value. That monster was the machine....It is no accident that the theorists and practical inventors of the machine, in its initial stages, came so often from protestant and particularJ_y (f94i Schumpeter, 1954:115-112) Calvinist circles. concedes that Schumpeter t,hat the beginnings medieval Catholicism; but he rigor of Cal_vinist
the conceptual
The various
forms of
the
Protestant
into a rationality of classical the sacral Wa construction productivity' justification agricultural for the expanding Puritanism would and industry. Renaissance mercantilism, transplant it gion
B.
that
religious
value
system to America,
where reli-
metamorphoses as civil
The Emergence
and Spread
of
Empirical
as
the
were were
contained restraints
within to theol-
of
religious
and Protestant
nature
providence. in the
seventeenth .
and eighteenth
restraints
The Late of
peri-ods
breakdown were
construc-
The spoils
there fought
state-church sion.
alliances
each had
The earlier
Renaissance
the
(e.9., and
church
to
on their
the
struggles
between
function
over
and large in
banks, tandem
the the
Bank of state
Amsterdam
power
(Cardinal '
Gustavus armj-es it at
Adolphus, and
Cromwell)
finance
the
finance,
finance
Stato;
practi-ce .
Thirty
(Friedrich:
273 Power struggles portant in the long rationality Descartes, and Leibniz. hypothetical data. the metaphysical first planatory devices ingly in the like pragmatic the order were less empirical Galileo, Boyle, im-
run than
emergence of
in geniuses
Copernicus,
Kepler,
Bacon, Hobbes, Locke, Ne\ntton, Pascal, The development frameworks categories. within of mathematics which
provided
to measure empirical in Aristotelian laws marked the exmeasuring increasverifying and 0pA mediating mechanical
No longer
refined
observations
Newton's Prineipia
consolidated
and extended
mathes'Ls uniuersalis sciences .9., Locke, for Spinoza's theories also society,
was extrapolated
to become ever more normative Ethica more Geometrieo. of natural right that asserted society
were slowly
two classes
by their
level
and rational'
and those who were not, removed any limitations (203ff.) . The "value"
who laboured indeed, but only to (Macpherson, L9622243) . Locke on the acquisition of property Lupus was living rationin the guise autoindividuals reference has noled, to would be measured by "these
of
how much they possessed. proleptic, as was Boyle's mata , human bodies . " As Prof. Butterfield ality's of the rise old emergence in new natural of of Christianity" sacral
empirical century
the seventeenth
thinkers
science "outshines since the everything (7 and 175-190). To be sure. the the period often strived to acconmodate the to their that new-found effort methods (Nusslittle But in they received
constructs
or
no encouragement up the
from
theologians certitudes .
too
busy sacrali-
crumbling
former
(Lonergan,
I974a:55-67) a long
j-t.s values of
began
any critical
medj-ation
economic, of the
upheavals Jansenism,
and transforPietism,
Quietism,
etc. ) . Phase: In the Enlightenment, to old an outright order. autonomous attack PoIitwas joined of the
Economics values
religious on by of If
Lhe philosophes
who began
assembling of
empirical
understanding Holbach
a Deist,
vinced
non-theism
was the
consistently to apply W,
sought
success sacred
conceptualmind into
matter-in-motion, into 280) . enhance to that industry Although the goal exclude
bureaucracy Jay:
autonomy
and dignity
rationality of
would
composition of religious
values
freeing regime,
from
long-term
enthrone to
materialist better
economic through of
values. the
What
as a project rational would the this, dition enforce end lonely but
mankind
empirically nature in
control in the
non-human of
crowd. his
Rousseau's of
genius up the
alternative of man" of
"natural reL975;
con-
seemed to
reduction
W1 (Voegelinz
Gay) .
275 Adam Smith's breakthrough of growth with of economic values. the of national rrnatural Wealth of Nations rationality provid.ed It (L776, was a major in the in determination for the accordance and the
empirical
a blueprint of individuals
industrial propensities"
production
inclinations" of societies. "natural By presupposing the cornmon interest of individuals and societies in increasing production through a disciplined division of labor, Smith tried to show how this would not only avoid the uncerbe a means to the unlimited acquisition of money, riches, and possessions (Schumpeter, 1954:181-I94). The division of labor was not based on "any human wisdom " but t' is the necessary. . .consequence of barter a certain propensity and exchange one thing such a division for in human nature...to another', (Smith: through the truck, 11) . tainties of mercantilism, but also
introduction
themselves a product of the division of productivity is vastly increased ',which occasions, socj.ety, that universal opulence itself to the lowest ranks of which (Smith:
a well-governed
the people" From Smith through the Econometricj-ans, the quest for a proper quantification of automatic Wr-like political mechanisms was pursued, as the classical econom8; Foley). ists adopted the labor theory or of value later as norm over theory of either value: Lhe earlier natural price market
Labor represented a force or energy, setting matter into motion. By making labor the "foundation, cause, and measure" of economic value, the classical economists thus chose a slzmbol which, with one stroke, combined and unified the major preoccupations of their time. (Weisskopf, 1971:61; Schumpeter, L9542223-378) C. Stage Three: Rationality First The Dominance of Secularist Empirj_cal
Phase: The Industrial Revolution of the nineteenth century coincided with both the further development of economic theory as patterned on the methods of the
and with
the
explicit
economic
France
industrialj-zation reductionism'
enthusiasm,
liberal
economists. called
attention
subsistence, and
monetary by
analysis.
Ricardo theory of
a labor-quantity has
nineteenth as exof
themselves
out the
unscientific
morass
empirically reducsP' of
discoveries
indicated,
devastating
human labor
a corunodity:
produced as output, are interpreted Labor services belabor of food and necessaries; by the input the commodity slowed on these wage goods produces interpreits value-..-This labor and determines of political tendency the general reflects tation . interrelationships social economy to reify in the but a link are nothing Labor services they produce exchangeable chain of production; in turn, "produced" but they are, commodities, conThe laborer commodities. by exchangeable to be able to produce in order sumes commodities Peoplets purpose in Life is procommodities. The economic value comthe market. duetion fox and protheory--work in this plex is reflected Thus the mechanistic ends. are ultimate duction a uniare welded into outlook and the ethical (1955266-61, emphasis added) fied world picture. Mill's ment of utilitarianism economic values of the also contributed to endsand science caught throughi-n the joined the with this enthrone-
European Their in
Churches
twilight the
order.
hierarchies reaction
privileged
aristocracies and
against The
mounting
liberalism
incipient
socialism.
277 development of appealing cally undermine tual tions. to critical historj-cal methods, capable of j"n order to show the historidata of W3 const.ructs, of faith seemed to Harvey) . (Reardon;
empirical
character
indifferentism
a church census in England during 1B5l they were "as utter strangers to religious ordinances as the people of a heathen country.,' Some of the best minds of Europe and America $/ere grappling with concluded, theological tionsr issues and their socio-historical implicabut the only immediate effect to provoke ecclesiastical sanction. the situation: they had was often As W. Lanqer
ished workers--as
described
Indj-fference and unbelief remained widespread and deeply rooted throughout the lower classes and anticlericalism was rampant among the middle classes, especially in France. The churches had barely made a start in facing the problems raised by the forces of democracy and socialj_sm when they were called upon to conibat the destructive criticism of historical theology and the equally t.hreatening impact of scientific discoveries. (534) Established its religious institutions were unable to distinrationality from
and so they usually condemned movements en bloc. ft was for the natural sciences, historical scholarship, economics, politics and philosophy to avoid an out-and-out secularism. the secular It ist tic was in France that of industrial the first full-blooded seculartheory production was articulated. philosophy effected a systema-
of horizons. The Law of Three Stages showed the progress in man's knowledge and social organization from the theologieal stage, when men view everything as animated by will and in which miliLary organization predominates, through the metaphysical
and transvaluation
278
where abstract
inquiry forces
seeks
absolutely and
certain lega1
forms stage
positiue are
wherein
correlations socj-al .,
1954:4l5ff
sociology laws
envisaged educing
an asymptomatic
consensus On this
view,
French
on an abstract order'
feudal could to In of
inability
assimilate later
sciences. religion of
his
scientific
inversion great
Catholicism
feast-days
empirical
discoveries, the
assure (mixed
proletarian
workers of
the
promulgations
scientific
hlerarchy
(delubac: In cal
128-159) . Germany and a more industrj-al Marx. in the L. thoroughgoing production Feuerbach's secularism of empiriin the
reason of
writings
Karl
appeared work by
1842 and was immediately young left-wing of Hegelj.ans. God-as-Object' mankind of all to
received Feuerbut is
atheism of
was not
the
denial the
God-as-Subject, of becoming
as a whole those
process
Subject attributed
objec-
divine
predicates
falsely etc.)
power, In
gioodness,
(delubacz
7-L7;
accepting
this
process Marx to
as the
epochal criticized
historical
moment, turn
Feuerbach's
incomplete
279 The chief defect of all previous materialism (including that of Feuerbach) is that things (Gegenstand) , reality, the sensible world, are conceived only in the form of objects of abstraction, but not as human sense activity, not as practical activity. not subjectively. (Marx, L959 z 243) By "materializing" relation) relations, tive tion duction. considered cendental" alienated (in the sense of a reductive framework of an empirio-critical the capitalist of nature wl-w2 internal perspecmode of process, prowas
the Hegelian
dialectical
from which
of man, as mediated by the production by Marx from an inverted viewpoint existence in which all of through the material the
would be freed
praxisofW,
as manifestations for
the reductionist tendencies science (since for Marx the only , he held that a socialist production would restore the who created from their species also of the of labor it not only but
of the means of production their all and its with tivity with f30) .
alienation
productive
from other
surplus-value conunodities.
The segregation
and with
based on wealth would eventually van(as opposed to society) the state whose were created of classes This in order to regulate interwould hostile to--yet
bureaucracies on--one
another.
communist societv
280
then
be
"the
consurnmate true
oneness of
in
substance
of
nature--the
resurrection Ollman
nature"
(Ollmanz
As Professor
has written:
power as the estranged this God emerges from all or the most advanced humanity; of a socialized of what it means to be a man, a social statement his fellows' with being who, in cooperation sense that It is in this rules over nature. to is the intermediary Marx declares, "Christ all his own divinity. whom man attributes " (224) Marx did with very such not see that by investing value, the production process the
transcendental of
alienation in
empirical
rationality in his
capitalism. nature
Indeed, in the
essential man's
production in
value-creating he not
activity only
understand also
quately
process of justifying
provided sacrii's
an ideology
inhumane
fices in the name of ttset on its feet" in its boots may trample
production, 293-351) .
with
from
has
resulted gai-ns of
positive
scientistic
theoretic translated
secularism into
a practical
overtly as the . in
as in the
covertly
absolutizing of all
Capitalist
detriment
non-quantifiable
meaningrs
The phenomenal seemed to problems could duction military shall more be if promise only
of
the
natural to or
the the
solution
found.
Since
under
the
Economists C. Pigou
Pareto
and A.
discovered of economic
sophisticated
quantitative
methods
28L analysis. were refined peter, ior, although Marginal utility theories to the The theory articulated of economic value type (Schum-
Cardinal
Ordinal
1954:f060-I069) .
Foundations of Economie Analysie in 1947, was nonetheless implicitly operative (Schumpeter, 1954:9I2, note 11). The maximization driving force of monetary in and consumption the gains became a States technolin West.ern economies. applying The United new industrial
assumed leadership
ogy and "rational" maximalization. But, as Professor C. B. Macpherson has pointed out , the maximization-of-power s claim had a defect: The powers which liberal-democratic society actually and necessarily maximizes are different from the powers it claims to maximize, and the maximization it achieves is inconsistent with the maximization that is claimed. The powers which it claims to maximize are every man's potential of using and developing his human capacities; the powers it does maximize are some m e n' s m e a n s o f o b t a i n i n g gratifications by acquiring some of the powers of other men as a (12-f3) continued net transfer. Socio-economically, and theory and sellers tions" of the marginal price utilit.y theory alt of value buyers
equilibrium
assumed that
"had perfect knowledge of each otherrs inten(Weisskopf , L97I:121) . But, in actuality, this became increasingly impossible as corporate mergers proliferated and public access to corporate policy making was under the rubric legislation from the to only combination free enterprise." "private inhibited monopolization reof
of corporations and could do impede the monopoly of large businesses enjoying decisive advantages in finance, merchandising, and research. Unable to control the trprivaterr accumulation of surplus porary income, the maximization the great process breakdown in depression suffered a tem(Schumpeter, was initially un-
L942r 396f f. ; Lundberg) . In Russia t'he cofiEnunist leadership successful in its application of Marxist
economics to the
282
production production pre-WW I initiate restored zation coerce kulaks broner, right to
of
the
Lenin
syst.em. by
was ended to or .
ruthless
peasants
workers
refused A series in
forcibly
regimented.
forced
a fantastic At
Socialist using to
Progress.
econo-
mists
other
market (Hei1-
maximize
399-489) . was
Fascism
and Nazism to
hailed unrest
an increasing As in Russia,
Italy and
the
military
regimentaprocess and
production
ramifj-ed be
system.
Anything productivity
could and
justified
increased
rationality
Second World
,Jewish Question.
As Professor
question--far economics transcending The real in the inherent and euen the Nazi atrocities--is reason and in Western abandonment of objective from reason. the cutting off of value-judgments is "good" rationalj-ty formal, maximalizing ...If and if rationality regardless of its context, pursuit of any itself in the efficient exhausts goal regardless there and content, of its origin from which one could deduce the is no principle (1971:9lff.) duty to examine the goal itself. Unfortunately, business the great learned war. this In the neither lesson very governments from act of the nor fire scientists and ashes productivity of to nor
gearing
283 defeat disease in the symptoms of they formalized technocratic rationality with the
in Nazism,
itself.
S. Melman contends Ln lhe Penmaand expenditure production States. of Econstaeconoin he can docuefficient the United of
nent Wa? Eeonomy, the maximization the military sector has reduced world the case of the civil large
economies--as
America
expansion Keynesian
the widespread
introduction
and growth-producing
my as a whole"
L974:157-169; Galbraith, 1975: Keynesian economics laid out the formal rationale for government intervention and deficit-financing predicated on the continued growth of production. In the States while at 4158. from 1950 to 1973 the total the sarne time banks, the total At the end of 1973 total while income increased in the country in todebt has reall deposits and loans the total 345t, debt
United
mutual
savings
and savings
dollars,
As Professor
;Iohn Galbraith
The Great Depression did not, in fact, end. It was swept away by World War II. This was, in a grim sense, the triumph of the Keynesian policy. But the problem it posed was not emplolrment and out.putt it was inflation. And for this, as was to be learned again a quarter-century on, the Keynesian system did not ans\^rer. (L9752234) Some of the many other interrelated problems which the in R. of con-
Keynesian system could not answer are well Goodwin's The American Condition. Goodwin has detailed productive toward those munity expansion individual needsr the way the very behind
sumerrs gratification
vD as it
284
bureaucracies with
in
both
grovernment which
communal decisions
purely in the
Inefficiency ways. calculative j-nasmuch as non-economic factors The titanic is irony suggested of
nored
rationalist divergent
now. in theolpoa
long-term to
century
thematize It is
critical for
tential
ofapriori of
basis of
the
secularist of
empirj-ca1 The
no less
individual insofar
and
growth
assumptions
corporate of the
between
monopoly reach
the
age-old
III. Toward New Foundations : From Secularism to Secularization The interdisciplinary the best minds from collaboration law, between "some of
philosophy, ca1ls
economics do well
for not
which only
Forrester
would of
quantified
possibly
envisage
next the
But
insofar
appropriate
285 recurrent hold of, pattern, standing" operations opening of W2 (a priori phrase, rationality) , they lay fixed base, an invariant "a further developments of underis all the more needed when discussed above those W, patin horizons
in Lonergants
This
the neglect
of precisely
to W, mechanisms have been behind the tendency to absolutize th! production process itself. As Weisskopf has recently expressed our plight :
What was thought to be the greatest strength of Western civJ-Iization, science, technology and economic progress, turned out to be pandorars boxes that threaten this society with destruction. . . .Western civilization suffers from a gigantic repression of important dimensions of human existence. The term repression is related to what theologians call estrangement, and Marxists (and many others today) call alienation. The cornmon link betvreen these concepts is that something that is vital and essentill for human life and existence is 1eft out, neglected, suppressed and repressed. Alienation, estrangement and repression imply that human existence is split, that man has been reduced to a part of man, to a part of what he could be. (197f:15-I6) The need, then, is to overcome what Lonergan the estrangement of one's has termed
alienation: operations
freedom as attentive-
reasonableness and responsibility ( 1 9 7 2 2 5 5 , 3 5 7 - 3 5 9 , 3 4 1. A s w e h a v e a l r e a d y s e e n i n s e c tion I, fu1ly appropriated a priori rationality in no way or restricts The latter the fu11 development of empirical cumulatively and progressively
intelligencef
minimizes rationality:
extends our knowledge of everything in W, and Wr. Apriori rationality is not out to promote the construction of a new sacral "Christendom,' in Wa; it strives rather to overcome the undifferentiated sacral cultural matrix of the past, and Lhe undifferentiated secularist cultural matrix of the present, the by calling secular
2
ferentiate e x i g-e n c i e s
of W^.
to the need to difsacred. in terms of the Hence, religious slmbols and values are and the
attention
zdu
to
the
criteria to what
as
scientific do they
or
theories or hold
extent
human attention,
intelligence'
rea-
sha1l areas
some of
the
and economics
respectively.
A.
Socio-Economic
and Cultural
the
industrial to
production
indicates for of
wrong
scapegoat
contemporary and or in
crisis.
population period
medieval
those
rates
establishing
a linear
W. W. Rostow' shown that productivity growth, and adthree and faca the
industrial of to
vances tors
happened from
Britain
France
Belgium
Germany from
1850-1873
(Henderson:
religious
values
of
hardly and
on the periods.
during
immedi-
before of
periods
the
emerged in
spread Both
its em-
throughout research
question. analysis
as horizonat phenomenon of
grounds g?outh
conclusion in
etponent'Lal socio-
cutues eultural
production
predominantly ualues
by secularism
rathez. than
t:eLigious
Chtistianity.
287 In terms of Lonergan's of conscious intentionality, industrial adequate production production goal study of the a priori primarily dynamism growth-curves in from away from its
exponential
the perversion
of Wrrs vertical finality (which is the questj.on of of finite ultimate objects--which concern finality reports to M c S h a n e ).
and accumulation
God) to\.rard the a potentially infinlte numproduction would (Lonergan, 1958:634-64Li This perversion or within W2 accounts for the
ber of material then become its L9722101ff.; alienation explosion undifferent tivity._
Tyrrell;
cancerous
of general bias and the longer cycle of decline (f9582224-226) and the central stages in the development of a crisis outlined above. The cumulative deterioration of the social situation of within general gains. the longer bias cycle of decline arises to the of inasmuch as the disregard short-term of common sense leads meanings and values in favor
long-term
This is exactly what. Dr. has spoken of as the contraction of horizons to short-sighted policies ( 3 4 3 - 3 4 8 ; L o n e r g a n , 1 9 5 8 2 2 2 5 - 2 2 6 ). This contraction causes some social enterprises to atrophy, while, as Lonergan has written: Forrester others grow like tumours; the objective situation becomes penetrated with anomalies; it loses its power to suggest new ideas and, once they are implemented, to respond hrith still further and better suggestions. The dynamic of progress is replaced by sluggishness and then by stagnation. In the limit, the only discernible inte11igibility in the objective facts is an equilibrium of economic pressures and a balance of national powers. (L9582229) As the vertical sight has called finality of Wr, what Lonergan situationof is in fnto W3, it
immediate
to the objective
rendered
288
unable of
to
Iink
"culture,
to
the
realm
concrete
beingr" by the
which sil1y
proposal
to
the
has
schools
with
empirical
viewpoints
of the conflict synthesis through The medieval into the several shattered Church and State The wars of relireligions of the reformatlon. cinn nrnrliried that man has to live the evidence The disagreebut by reason. not by revelation made 1t clear ment of reason's representati-ves of while each must fo11ow the dictates that, reason as he sees them, he must also practise reasonthe virtue of tolerance to the equally The helplessable views and actions of others. solutions to provide coherent ness of tolerance the totalitarian ca11ed forth to socj-al problems practicality who takes the narrow and complacent of it to the role of common sense and elevates On the toa complete and exclusive viewpoint. inview, every type of intellectual talitarian sciencu1tura1, dependence whether personal, philosophic, has no better or religi-ous, tific, myth. The time has basis than non-conscious will myth that secure come for the conscious of mants total subordination to the requirements reality. Reality is the economic development, domiand the political the military equipment, Its ends nance of the all-inclusive State. not merely JuDLrry qrr IIIarIS. ItS means include and propaganda, every technique of indoctrj-nation pressuret every tactic of economic and diplomatic confor breakj-ng down the moral every device affects of the secret science and exploiting of a politman, but also the terrori-sm civilized police, ical and torture, or concenof prisons and extirpated tration camps, of transported (23I-232) and of total war. minorj-Lies,
i . - - ! i 4 - ^ f f
This
process
is
not the
over
Robert than
An Inquiry
into
Human Pt:ospect
hints
289 tendency to totalitarian decreasing. The reversal consist sls." of that worthy tion in efforts synthesis efforts of the longer cycle of decline will not to re-establish meant that the "the medieval syntheshown, the sacralization legitimate to and praiseestablish the control is increasing rather than
rationality
hostility and rejecthose whose power status \^7ast.hreatened by any differentiation of secular and sacred (Lonergan: L974b) . The emergence and advance of the secularist on the part alienations small tives. tion flight part of empiri-caI rationality rationality can be laid in no attenat the door of the ecclesiastical does not maintain representathat
autonomy of
the secular
Apriori
finality of W, should lead to a from the cares and concerns of empirical rationality with W1 , into an interior repose in the quest for I ' J God. Besides the verticat finality of W2 there is also its horizontal finality of experiencing, understanding, judging, deciding and acting--including the empirical scientific specializations of these operations i_n observations, cal hypothesis formation, verification, and technologimethods. Vertical finality may include the dynamics of intellectual conversion, as well as of moral and religious conversion. Hence, appropriated to the extent cated, ingly Lhe hoz,izontal one-dimensional, apriori rationality is realizes that, Ehat uet'tieal finaLity neglected or trunapplication
to the vertical
mankind are not met. the cultural guest. for ial goods . satisfaction
and spiritual
becomes cancerous
Western man has thus become alienated from important "parts" of himself because the multidimensionality of his existence has been reduced to Lhe dimension of technology and economy. Western society requj_res the individual to choose without values (repression of the
290 normative) ; to work without meaning (repression without communiof the spiritual) ; to integrate tv . \ / { r e n r c s s i - g n o f t h e c o m m u n a l d i m e n s i o n ) . O n e a
(repression feeling without could add: to think faith' without and to live of the affective) (repression of the transcenhope, myth, utopia dental dimension) . (Weisskopf ' r.97l-:190-I9I) Weisskopf needs has argued for an apprehension which will of existential permit one-
not
dimensional lines.
technical
and economic
then,
of
appropriated
a priori
interdisciplinary judgment of
correct
Forrester's values
growth
the It
religious would
Christianity
which
many diverse
would to in
mote
a serious
parties
undertake light of
a serious the
own values
the
commonly
described
(I9722235-266)
horizons to
committed and to
reasonare
recognize Horizons
human under-
accept musl
of a priori by the
manifold of
revealed
many empir-
investigations
contemporary
crj-sis.
B.
of
and Nature outlined of the how an apriori contemporary of the raby Wr.
tionality checkinq
'
can go to all
J'
crisis of
W^ phenomenon
terms
dynamics
291 But some may argue that and W, is scientific sis to fill what has led technology. the earth dualistic the very to On this distinction of view, is the between W, nature by Genecommand of
and subdue it
implemented
and matter
dichotomy between mind (res cogi(res erteneaj . Have not science and developed within the Christian West rather than value Can the need for nonsystems be met by a thoroughgoing demands of a priori rationality? the statement from Genesis, Fr. Hebrew apprehension Hindu East? fi-
Audet has
cast in gods and a domination of nature, accentuthe gift-quality of material creation and mants reto garden religions
from being
it. While the nature myths and abound in symbols expressing their "terror of nature" (Blumenberg : ll-66) , Judaeo-Christianity has effected a denuminization of nature. A retreat from vthat M. Eliade has termed "the terror of history'r back into the arms of nature is indeed a dubious strategy. What Lonergan writes of as ',the ongoing discovery of mind in history" tive ofapriori in no way irnplies that, from the perspecrationality, man and nature are two standing over against one another in a relation "things" of domination. All the realms of being (W1,2,3) share the same immanent structures of emergent probability as a conditioned tions are not comprise series of between nature separations a unity of schemes of recurrence. The distinc(Wr) and nind (Wr) and culture (W3) or dichotomies. The different worlds
sponsibility
identity and non-identity expressed by They are identical by their sharing the immanent intelligibility of emergent probability, and inasmuch as any later schemes of recurrence presuppose and the distinctions. depend on the earlier. They are not identical to inasmuch as none of t,he three worlds can be reduced (Lonergan, 1958:115-125) . the others
292
as
tendency
between
mind
and nature
entific
there taking
misinterpretation as as this is
already-out-there-nowmisunderstandwould continure-
inevitable with in
scientisrn
its
between
and between
romanti245imper-
demonstrated genuine
scj-entific of
rationality-nature to as an be tech-
exploitation
reservoir
expanding
perspective capitalism
of a priori
rationality
by both
intelligence leads
conceived of nature'
necessarily
mankind to
industrial
vertical
Unaware
given
dynamic or
own freedom or
be either
attentive or
intelligent or
stupid,
wise accord
emergent of any
and with
limitations ing to
tryonly
totally
onenot
as Wtr deslruc-
in
misunderstanding advances
whereby
legitimate
of
have
been
increasingly
293 reduced into ales. theory industrial tried materialist, positivist, affect of that empiricist policy. rationand has
reduce W2 to directly
quanti-
ties in Wrr but such theory has become the unquestioned premise of industrial policies. Then W, is presumed to possess all the resiliency and plasticity of W, provided the correct engineering equations can be found which would enable industry unlimited secrets of W, . Such a "naturalization of man and humanization of natuier, far from leading to a ltrue resurrection of naturerrt has led instead to the growing specter of ecological pollution and dwindling natural resources . to exploit
C. Economics and Emergent Probability Appropriated aid of its false of that a priori rationality as it relieves spent in provides indirect for
presuppositions.
instance, claimed
whose originators
ble by introspection and a directly measurable quantity (Schumpeter, L95421057-f060); or of the reductionist presupposition of mechanistic "laws of human nature" which, "iron laws of economic arowth and production" that haunted economic analysis from the seventeenth to the last century (115-142, 209-248, 435-446, 5 3 4 - 5 4 1 , 5 8 8 - 6 0 5 , 6 5 L - 6 6 2 ). The reductionism to tive both erect a control for criterion all of empirical rationality's terms of W, into still attempt a normaaffects of meaning in if discovered, would yield
socialist and market economic analysts. It leads them to exclude any serious consideration of nonquantifiable values as capable of sublating empirically observable quantifiable values. The scotosis involved here becomes even more acute when economists abandon more
294
of
the
major
recuras Barra-
has put of
next them'
fluctuations of theology is
than leading to
present
crisis more
again
devote
attention
Galbraith might
argues
Econonies
understanding do function
how the If
economic
(1973) . random
riveted
upon
short-term
variations' will
naturally character
which
events could
attending
economic
analysis to
rationality schemes of
character clad
economic which
recurrence
laws"
function series
how there
economic intellisocial,
highly of
perspective moral
perspectives must
L977) .
further at would
perspectives
purely that
the
perfectly modern
planned
further
that of
a truly
building
economists is the
generally
only
claims
rather of
performance of
the
empirical mechanics,
Since
discoveries
quantum
295 notion refuted. that Wl is governed by rigid if the project to then determinism has been of emer-
as subatomic particles, One can also affected profits Wellmer process: both
"a perfectly even a remote possibi-Iity. socialist criterion out, to labor and market Marx attempted for value, the values
see the manner in which reductionism economics in to of establish social so that respect labor
place, a process in which Labour is, in the first both man and Nature participate. . . . He opposes himself to Nature as one of her own forces... (Marx, L9572177; Wellmer: 59-L27; Habermas: 947; Boehler) On this relative and all 76I-764). confuses value of basis, Marx developed to values his notions for of absolute profit and
account protected
capitalist
as W. Becker argues in his Kritik der (140), Marxrs suiplus-value theory between the guantifiable process relation latter in to of using theory does not human former of his in intenusethose and the actual the surplus-value internal of rather the
commodities
between a quanthe
and labor
as a specifically spite
surplus-value of the
means that
character a tendency
commodity in
abstract
work in economics has haunted Marxist economists ever since (Becker: 119). Thus, the orthodox Stalin vetoed the serious use of mathematical analysis in economics as bourgeois on the one hand, and on the other, later
foundational
296
of Marxist
mathematical
as
Marx's. the
surplus-theory of
actually
fetishism can it be
reduction-
tendency Keynes
found
was generally
be invested. was that' saving This little has of put itself is what
The novelty simply, rather actually attention to in as pure their those than
Keynesrs do
so primar-
(Keynes:
happens has
surplus
functional
the
new fixed
investment.
As Lonergan
observed:
in the menexists, there is that The complaint and in the prono ideas, of our culture, tality directed no mechanisms, cedures of our economies, about the bringing and equitably to smoothly to zero as the savings reversal of net aggregate is an proceeds. Just as there expansion basic expansion, shift to the surplus anti-egalitarian shift in the is an egalitarian so a1so. there expansion. of income in the basic distribution the anti-egalitarian we can effect But while the in fact shift with some measure of success, the only through is achieved shift egalitarian the blind the liquidations, contractions, depression. of a prolonged and strains stresses (1940:98f.) This rooted blind in spot our in our culture of and our economics is deeply
success
accumulation. ability the tant, er 99; last that whereby to feel the
pure
pressure
on other
(Lonergan,
reminds
us,
have the
not
come to
Lonergan center of
aL the
system.
A priori
rationality
297 appropriated through values. would make its greatest contribution and religious to
economics by showing how economic values emergent probability, As lrleisskopf to moral has remarked:
are related,
The striving for economic justice will require that intellectuals concern themselves not only with the cornmon good but with the good itself, with what is right and wrong. fnstrumental, formalized, value-empty reasoning has corrupted intellectuals, academicians, scientists and made it difficult for them to use reason in the search for a new morality. This was (and to a large extent still is) especially true of economists. (L97LzL47l Only the appropriation tions point ries those ofa priori the divergences and the ongoing theories tried of the related and recurrent operato pinwhich
between all
economic theo-
to understand
and to direct
( L o w e: L 6 5 - 2 4 6 ) . CONCLUSION An adequate growth-curves comitant nition of cal of disciplinary the in response industrial to the crisis of exponential to the that coninter-
empirical but
growth in
an absolutized
horizon of rationality pluralism of meanings and values of only today's world. The empirthe into confronts falls the us with
cultural of of
diversity
horizon
cultures.
rationality
appropriation
rationality
us to bring
intelligence,
reasonableness
298 responsibility more efficaciously rationality to bear upon the develin the sciences.
opment of empirical
299
NOTES Theologians have tended to respond with indif/f/ ference to the economic dimensions of the social issues they discuss. For example, one of the chief defects of the Latin American liberation theology is its lack of a critical economic theory. There are, however, signs that this is changing; cf. van Leeuwen. Note that the use of the three worlds here dif/2/ fers from Popper's in an essential aspect. He gives priority to W3, whereas I see a new control of meaning and value in terms of W2 inasmuch as Lonergants work has provided us with a verifiable articulation of the related and recurrent operations of conscious intentionality. Galbraith writes, "As noted, f am led to the conclusion, which I trust others will find persuasive, that we are becoming the servants in thought, as in action, of the machine we have created to serve us...we will allow economic aoals to have an undue monopoly of our lives and at the expense of other and more valuable goals." Barnet and Miillerts book shows the extent to which the reductive socio-economic corporation "machine" of the multinational is de faeto controlling our lives (calbraith, 1962:19).
/3/
On the continental reactions, see Meadows (1974b)t on the inherent exponential growth-curve in Soviproduction, et industrial see Nove and Nuti (L49-L72) . Unlike the algebraic power function /5/ with a constant rational exponent, Lhe tz,aneeendental exponential is defined as a constant or variable with a function variable exponent, so that it has the property:
0X ' .0Xa = CtXt+x. .
Professor John F. McGovern of the University /6/ of Wisconsin at Milwaukee has recently been engaged in research into the advocacy of the work ethic in the medieval lawyers. He has found substantial evidence to support the thesis that they presaged later developments of the work ethic . /7/ "Descartes and Malebranche avowed that their sole purpose was to verify the truths of the Christian religion. Pasca1 regarded his interest in physical phenomena as a derogation from his religious contemplations. Newton put the bulk of his effort, not into the principia and the )pticksr but into his studies of the Trinity ahd the prophetic books of the Bible, especially the Sook of Daniel and_the Apocalypse. Boyle was thoroughly devout. In his Christian Virtuoeo (1690) he formulat;d lis personal reconciliation of science and religion. When he died, he left fifty pounds a year to the establishment of a lectureship defending the Christian religion against the infidels.
300
foundation' on this lecturer the first Bentley. Richard aid from Newton, who was at the same considerable received proposed PrinCraig's promotingJohn time sympathetically was also to Leibniz of Christianity. ualhematiea eipia geometric nothrough a defense of Christianity atiempt the and apply only accented to verify This effort tions-. of the old order " (Nussbaum: 8) . frailtv
Frankfurt:
"La revanche de promdth6e, ou le drame de la religion et de la culture." Reuue bi,blique 732 L-29. and Ronald Mtiller GLobaL Reach: The pouer of the MuLtinational Corpoz'ations. New york: Simon and Schuster. The Neu lork "The End of an Era." Reuiew of Books 2L/LL (,June 27) . Kz,itik der Marxsehen ltez.tlehre. Hamburg: Hoffmann und Campe. The Broken Couenant. Seabury. Mat Weber. New york: New york:
Barnet,
Richard 1974
Barraclough, L974
Geoffrey
Bendix,
peter
Smith.
Blumenberg, Hans (ed.) L97L T e z , y , o yu n d S p i e l : p y o b l e m e d e y , M y t h e n , z,eaeption. Munich: W. Fink. Boehler , D. l97t Butterfield, 1966 H. The )tigins of Modern Seienee. York: Free Press. New Metakritik der Marrschen fdeologieFrankfurt: kritik. Suhrkamp.
fs It Too Late? A Theology of Eeology. Beverly Hi1ls, CA: Bruce. The Dz.ama f Atheist Humanisn. o York: New American Librarv. The Social Lafayette, Nevt
Between "Churches at the Transition Growth and World Equilibrium. " Pp. 3 3 7 - 3 5 3 l n T o w a ? dG L o b a LE q u i l i b r i u m : CoLlected Papet's. Cambridg;e, lilA: Wilev. The Age of the Baroque. Harper and Row.
State. The Neu Industv'ial LibrarY . New American New York :
CarI J. Friedrich, L952 John K. Galbraith, L967 L973 L975 Gay, Peter L966 Goodwin, Richard L974 Habermas , Jiirgen 1968 Harvey, Van Austin L966 Heelan, Patrick L972 Heilbroner' L972
L974
New York:
Economies and the Publie PurPose. New York: New American LibrarY. Money: Boston: Whenee it Houghton Came, Whez'eit Mifflin. Went
An fntez'pnetation A. KnoPf.
New York :
Ideologie.
New
A.
Transformations. and Its " "Nature TheoLogieal Studies 33: 486-502.
Robert
The Making of Economi'e SocietY. N,J: Prentice-Hall. Englewood Cliffs, the An Inquiz,g into New York : Norton . Human Pvospeet.
Hendersonr W. D. 1968
in Europe: 1-8L5-1914.
303 Henry, Granville L974 and Dean Fowler "World Models: A Review Essay." Journal of the Amez,iean Academy of R eL i g i o n 4 2 l L L 4 - L 2 7 .
Max and Theodor W. Adorno The Dial,ectic of the Enlightenment. Tr. ilohn Cunming. Neqr York: Seabury. The DiaLectieal Little, Brown. Inagination. Boston:
General Theory of EnpLoyment,fnterest, and.Aoney. New Yoik: Harcourt, Brace. of the Sci"Towards a Synthetization ences." Philosophy of Seienee 322 182-191. rrMetascience, MethodoJ_ogy, and political Theolo9y." Unpublished paper for Lonergan Workshop, Boslon College, ;Iune. Histotg, Method, and TheoLogy: A Di,aLectical Comparisonof W, nilthey,s Critique of Historieal Reason and B. L o n e r g a n ' s M e t a - M e t h o d oL o g A. M i s s o u l a , MT: Scholars Press.
L.
L974
L977
L. Politi,eal and Soei,al [Jpheaual: lAgZ1852. New York: Harper and Row. Les eonps eelestes dans L,uniuez.e des a. Thonas d'Aquin. Louvain: presses universitai-res . Insight: A Study in HumanUnderstanddng. New York: Philosophical Library. ColLeetion. Papers bA B. Lonez,gan. Ed. F. E. Crowe. New York: Seabury. Verbum: Hoz,dand ldea in Aquinas. South Bend, IN: University of Notre Dame. Method in TheologA . Seabury. New york:
L972
304
B. Tyrrell West-
1974b
and Secularization. " " Sacralization paper for Lonergan WorkUnpublished shop, June. and InnovaToday: Tradition "Aquinas JouLrnal of ReLigLon 55: 165-180. tion." Economies Manuscript. Unpublished.
L975
New York:
Supet'z'ich.
New York:
Macpherson, 1962
C.
B. Theot:g of Possessioe Ihe PoLiti'cal Hobbes to Locke. IndiuiduaLisn: Oxford.: Oxford University. Democratic Theory. Essags in Oxford: Oxford University. Retri'euaL.
L973
Magee,
Kat'L PoPPer'.
New York:
Viking.
Marx,
Pp. 243Theses on Feuerbaeh (1845). and on Politics 245 in Basic Wtitings PhiLosophg . Kat'L Marr and Ftiedt'ich Garden Ed. Lewis S. Feuer. Engels. City : Anchor . Vo1s. I and rrr. Capital. Publishing. International New York:
L967
Nations.
New York:
New
L973
CoLlected Touard GLobaL Equilibt'iun: Meadows . Papers. With Donelle MA: Wiley. Cambridge, The Dynamies of Grouth in a Finite MA: Wiley. Woz,Ld. Cambridge'
I974a
305 Meadows, Dennis L. L974b Melman, Seymour L974 Mesarovic, Mihajlo L974 Murnford , Lewis 1973 Nelson, Benjamin L969
W a e h s t u mb i s z u r K a t a s t z , o p h e ? Stutlgart: Deutsche Verlags-Anstalt. The Permanent War Eeonomy. Simon and Schuster . and Eduard Pestel Mankind at the Tuz,nina Point. York : Dutton. The Condition of Man. Harcourt, Brace. N e u rY o r k :
New
New york:
The Idea of tlsuz,y: Fz,om Ty,'i,bal Brotherhood to Uniuersal )therhood. Chicago: University of Chicago. London: Penguin.
Nove, A. and D. M. Nuti (eds.) L972 Socialist. Eeonomies. Nussbaum, Frederick L962 O1lman, Bertell L97L
The Triumph of Seienee and Reason: 1660-1685. New York: Harper and Row. Alienation: Maz,a,s Coneeption of Man in CapitaList Soci.ety. Cambridge: Cambridge University . )bjectiue Knouledge: An Euolutionany Approach. Oxford: Oxford University. Religious Thought in the L9th Centung. Cambridge: Cambridge University. Eeonomic Hez,esies. Books. New York: Basic
Popper, KarI L972 Reardon, B. M. L966 Robinson , iloan L973 Sa1a, Giovanni L97L
Das Apriori i,n dex mensehlichen Erkenntnis: Eine Stud.ie i)ber Kants Kritik der yeinen Vernunft und Lonergans fnsi,ght. Meisenheim: Ver1ag A. Hain. Eeonomies. 9th ed. McGraw-Hill . New york:
Schumacher , E . F . L973
1954
Smith.
Adam
hA
and II.
Strout,
Cushing L974
The Neu Heaoens and the Nea Eaztth. Harper and Row. New York: Chicago:
Straussr Leo 19s3 Tawney , R . H . L947 Thomas Aquinas 1948 Tracy ' David r970 Tyrrell, Bernard L974
A. Th.
Capitalisn.
SummatheoLogiae
I,
I-II'
II-II.
The Achi,eoement of Betnard Lonergan Herder and Herder. New York: Bev,nard Lonergan ts Phi Losophy of South Bend' IN: Notre Dame. God.
van
Leeuwenr L973
theolo"Op Weg naar een economische Doo? Theologie 13z gie." Tiidschri'ft 391-406. Baton Rouge: PLato and AnistotLe. State UniversitY. Louisiana Baton The Eeumenic Age. siana State UniversitY. Rouge: Loui-
L974
307 Voegelin, Eric L975 Walzer, Michael 1966 Weber, Max L927 1958 Weisskopf, Walter 1955 L97L Wellmer, A. L969 Xhaufflaire, L97O Marcel Feuerbaeh et La th6ologie de La secuLarisation. Paris: Editions du Cerf. A.
Erom Enlightenment to Reuoluti,on. Durham, NC: Duke University. The Reuolution of the Saints. Patterson, N.T: Atheneum. General Economic Histoz,y. IL : Free Press . The protestant of Capitalism. Glencoe,
New york:
RELIGIOUS KNOWLEDGE Bernard Three questions edge. is First, there question. fact is non-religious fact we are not Lomorrow. issue and/or whether religious people know people do not know. With the concerned It that is tonight, and we shal1 complian enormously a question Lonerqan regarding of fact. religious Third, knowlthere is
may be put is
a question
Second, there
of philosophic
possibility.
The questj-on of
must be left
to departments
studies It
The questio! cern tonight. the validity ans\.rer will and women of of such inner
is our conasks what could be meant by affirming or objectivity of religious knowledge. Our terms of the inner will conviction that men of as any time or place there may attain. is To an account formulated and selfto the condi-
be in
be added a survey
the many ways in which human cultures knowledge. The third tions pline. conviction scientific vate affair. It
such conviction
up an academic disci-
the issue whether or not religious at the present time and in the present state of knowledge has to be regarded as at best a priAlternatively it envisages the conditions
under which the study of religion and/or theology might become an academic subject of specialization and investigation. This third practical question will concern us in lecture tomorrow. I have been blocking off our present topic by contrasting it with a question of fact and a question of academic appropriateness. The question of academic
?no
our third
and final
to or
authorities at
academic
disposal
that
something topic
be said
about
the
between
yesterdayts
Yesterday elements
by noting an
merely larger
which to
they vanish.
tend of
we \^tent on to There in
religious of thought
considered societies organization structure cultural emergence tics, their the of role
sacralization
preliterate the
apprehension arrangements'
his the
and moral of
aspirations. specialists, of
There of priests in
religious
seers
as the of
leaven groups
formation their
beliefs, the
their question of
ideals' of
authenticity individual
the
tradition; which
authenti-
tradition of
failures exception,
religious of
precept
found to in
Deuteronomy the
Mark' such
postponed time
question
as our
own, of
whether unauthentic
onets and,
appropriation
311 more radically, a religious To that shall attempt how can one tell that question, fall to yesterday one is not appropriating lve now turn. First, atnotions we authenticity we shall
tradition
under two main headings. the experience conviction with entertained development. of Secondly,
self-transcendence.
tentpt to relate
authenticity, in successive
by self-transcendence, or objectivity
the various
I . SeIf-transcendence In various and an orientation becomes increasingly sive tion levels ways clinical activity the towards psychologists have revealed as it were, that succes-
in man's preconscious
a preformation, self-transcendence
as we envisage respect is
of consciousness. a distincHe existential the night the night analyst, as largely of the subject Ludwig Binswanger, the morning. influenced one's is by
and dreams of
dreams of
somatic determinants But in dreams of his ever waking state. its his symbolic It multiform ably ment. A further the exercise man moves out universe that of of the construction level of in
digestion.
he is within
anticipating it.
and taking
own stance
remains
we begin
sensations, an ongoing
satisfactions immediate
engage us irrevocenviron-
interplay of
an animal to what is
adds the
3L2
to
\n/hat is is actual.
presenL,
the
possible
and the
what
and relating,
pieced one's
parents
great of
deeds, science, of
achievements
reflectj-ons
philosophers
even
of yield
intelligence not
without but
control not
science
astrology,
chemistry the
alchemy, of for
legend.
Besj-des and
questions
reflectj-on or that
arch is so.
eyebrows
issue
more bright and weighing reason sence this that would further
ideas, the
further
insights,
evidence
vi-rr-'ue of myth
aside
legend. and begin and chemthe of process the is. his uniIn being true exists. for for real-
science
istry of
and history.
is
a decisive
words,
man always
always really
a world
data
experience, to
beyond
questions questions
answers with
them,
beyond
evj-dence, for
truth,
certitude,
questions
deliberation. it is up to
By them we us to do it. to
be done the
By them
effected from
from the
consciousness exercise of
conscience,
moral
3l_3 responsibility, sire the level of from the push of of deliberating foreground there the fear and the pull So it is of that deon there
to the decisions
human freedom.
in the
self-transcendence confronts
self-direction, Already
self-actualization,
self-mastery,
self-sacrifice. I have spoken of consciousness themes at different intensities might levels. Now I would draw attention self-taste, on the successive the as a polyphony sung simulcall the with different
taneous vitality demand for the disquiet deeds wrongly strearn, lei-sure, lives its the
shrewd intelli-
the detached rationality by memory of words wrongly Yet together unity the patience consciousness true that they to long before
discern reaches
strands. down into as must not and far the beck the animal, to the of conflicts But this do arise, truth
The basic the unconscious. the psychiatrists be allowed there is more marvellous an all of whole of and call acrobat, concert the call that of
to distract
to be finely
constellations.
The agility
the endurance of the athlete, the fingers of the pianist, the tongue of those that speak and the listen and the eyes of call in those that read, of images that that qualifies forth insights, the rejudgrmentsr the empathy with that not the only feelings of our self-
others--all
transcendence sensitivity,
of our intelligent
and rational
314
knowing, first of
not all
only of
of
our flesh
freedom
but nerves
our
and blood to
have and to
symbolic
As self-Lranscendence many levels the whole. of But is human reality, that falling is of
so too of the
the
meaning
meaning in
whole,
1ove. of
So the
experience of
an experience
fulfillment, that is
Such is
faith our
he has all
are
feel, are
price. the
whether from
faitures
individual
individual's
authentic
appropriation
an unauthentic
tradition. Still, tic, to then our at even least if only in For is evading in principle they they point can to be authenan answer on achievj-ng while are But our that
question.
woman intent of of
fact
from of the is of is
grounds and
the
conviction we have
religious that
living,
answer
so radically
that it
be aware hand,
other fact it
but
feel
constrained
conceal of
when one is to
the
abiding
imperative
be human.
315 II. At first Objective there--now is public because it tested Still meaning. two parts: truth for truth, is Inner Conviction inner truth to and Objective conviction fnner Truth truth
blush, is
and objective is
stand at opposite
poles. the
conviction
subjective.
already-out-
everyone spatial, it is
by anyone, of
or question.
One can distinguish irnmediacy and the world mediated of immediacy includes consciousness. the data of of all It consists
the data
the totality
sense is
is spatial, public, open to anyone's inspection; and the t.otalityofthe dataofconsciousness is an aggregate of distinct and segregated subjectivities, none of which can inspect what is going on in the others . To be cont.rasted
the in principle
any of is
hrith this world of immediacy there the world mediated by meaning. It consists of all that is to be known by asking questions and arriving at correct answers. It is a world unknown to infants but gradually introduced girls centers of to children study symbolic in liberaLed in as they school, animal learn to lives of to speak, to boys and in as they Man the As animal, Macbeth, to the is students in both and scholars of
fantasies
when he adverts
on which he treads.
and brings about his liberation, for that consists not merely in the pressure on the soles of his treading feet but also in his certainty that the earth is firm-set and will not give way under his tread. man the symbolic animal has long been a puzzLe to man the philosopher. Insofar as philosophers search for simplicity and coherence, they opt for one of the two Still
symbolic,
316
and
to the
get world
along of
wiLhout immediacy
the
other.
Emto
out is
from
world
not
immediately
their with
along
will that
argue
cannot
be more any
one being
one being
cannot
undergo
change. But usually into the both find world of 1t these are extreme to take positionsan occasional at the very Empiricists excursion least to can respect
are
data
answers they of
say.
supplement intuitions
the of
apodictic sense
power and/or
demonstration But
the
excursions are of
into
meaning
intuition premise
on They
way to of
acknowledges
complexity
symbolj-c starti.ng
to
Plato
medieval and
constructions. point in
heads
twentieth
century
method of to
aspires
role. objec-
search,
the
tive of
truth'I the
propose
speak, of
notion that
shift
the in
ascendency
eclipse
contemporary
investJ-gations.
3L7 III. In his that From Aristotlets Postez'ion Analyties to Newton' s Pxincipia st,udy of Ihe )rigins Butterfield of the Lo L300I feel,
has argued,
onwards by experito up an
were discovered
from Aristotelian
preconceptions
appropriate cisely It
conceptual framework of their own. Now the achievement of Newton,s Principia was prethat it established stood its such a framework the next the very title and did so in ground for two centuries.
however, that
not an autonomous science a set of mathematical called is misleading. of mechanics not bring ideal l"ater. as that about natural
the department of philosophy In this respect the t.itte was the vindication
philosophy.
What Newton achieved an autonomous science. was that total became possible
refashioning
Aristotle's own philosophic thinking or scientific work. They represent one of his great discoveries. They express it under the grave limitations of the science of his day. It. was their unhappy fate to provide ous thinkers scientific 91ib talkers with ready answers and seriproblems until with baffling the reality of achievement brought to light a more solidly of If scientific stage of its triumph theoretical by Francis took its knowledge. that transformation we are its goal was Newton, still Bacon in his inspiration
framework
318
metaphysics nature.
but Its
from field
Galileo's of inquiry of of
program
of
intellect, by the
capable rule
cautious that
excluded could
neither
observation
experiment In against concerned felt tuted mental think, that an that the
movement
were It
two
chief
not the
things
words.
Aristotelian barrier
priority to of the
metaphysics of
insuperable
development complaints of
science. be argued
both
can,
a consideration
Ehe Postet:iot'
Analgties. In one is the aware second that chapter Aristotle's of the basic first book of is that with work causal
concern he notes,
effect concern
cannot with
But is
told
appropriate
premises as
science. in
science
princi-ples But
another second
when at initial
premises has
are to
obtained
rest,
we are
breaks. in
as the
scatters
another.
enemy now is of
scattered. I think
may be
snatched analogy is
defeat. it
military chance
represents into
clues all
combine
a necessary
be discovered
319 not a mere hypothesis, verified if probability. can provide knowledge of Further, losophy eral. It it is a mere possibility that has to be
the name not of truth but of If the only premises the postenior Analyties are just hypotheses, verifiable possibilities, necessity but no phithe reality. the syllogistic simply that approach distinguished as the more and the less gen^ together they formed a seamless terms and basic relations of philosothe less general yields field.s and robbing has to CorBut experimental science
to merit
robe with the basic phy ramifying through them of relations velocities they their be autonomous. consist and relations
autonomy. in
correlations.
between terms.
The terms
experimentally
and mass-accelerations
of Newton's mechanics;
were to be the electric and magnetic field vectors of Maxwell's equationsi and t]ne coy,pus Aristotelicum knew nothing about them . lV. From Logic The Aristotelian totelian ence lived assumptions. sisted Indeed, of in true notions on in quiet to Method but Arisof common
not directly
Anong them \das the view that science conand certain knowledge of causal necessity.
Newton's deduction of the orbits of the moon and the planets was regarded as a stunning confi_rmation of that view. Laplace's proof that a planet.ary system perireturned his universe situation. speak of to an initial could situation in principle, went hand and assurance that, any situation be deduced from any other earlier or Right i_nto the twentieth century it was the necessary laws of nature and even
common to
iron laws of economics. Even in our own day there have been loud complaints that Thomas Kuhn,s work on The Strueture of Scientific Reuolutions was an advocacy of irrationalism.
320
But is not
the
of
the
matter
is is
simple.
Verification of what
verification
an affirmation theory,
follows But to
hypothesis, of the
nothing
consequent only
A logical to veri-fy
up contrary and
stances; denial
the
consequent of the of
follows the
denial and
cordingly, ence,
principles
laws they
no matter ever
are
esteemed
may not
be considered
modern
science
points
in
because Euclid it
the
century no longer In
became be consid-
geometry possible of
geometry. Einstein's
the
twentieth, relativity
repeated
verification that
special geometry .
made it
probable
a non-Euclidean in
was the
appropriate
physics
Similarly, shaky minacy less 1aws. more are ket but foundations. (or
to of is
have indeternot
uncertainty) than
a knowledge offered.
greater
the
classical to be no
was thought But only now the under So it mistaken some alien laws is
tables blan-
turned. proviso,
the that
equal.
be notably of
because factor. is
they
interference of
further
verification is
never
limits In is
a theory
brief, the
classical
classical
32L ideal sets out, norm from which actual there within is the limits the measurements do not of observation diverge may be
systematically; considered formalism formalism yields diverge vergence isolated statistical the survival A statistical survival
the theory
of measurement and it
which errors
probable. But as Patrick Heelan has pointed same two aspecLs are contained within the single proposed admits by quantum mechanics. actual For the single two interpretations: norm from which informs the other one interpretation measurements do not of the of the dicase or drawn upon moved from interpretation
an ideal
same formalism
chance variations
the fittest
view of the emergence, distribution and of the forms of plant and animal life naturally suggests a similar approach in the investigation of the emergence and distribution of the chemical elements and compounds. to hold Finally, what seems true of nature for
seems also man's knowledge of nature: as natural forms evolve in accord with schedules of probabilities, so too man's grasp of natural forms and of their evolution develaccord with the probabilities of new discoveries. There has occurred, then. a transition from logic to method. It has occurred in the field of natural science. It does not, for it by any means, involve sti1l is logic an elimination of that cares for the clarity of terms, the coherence of propositions, the rigor of inferences. But it does involve a shift in the significance of logic. For Aristotle in 1nis Poste?ior Analyti.cs made his demonstrative syllogism the central piece in his construction both of the nature of science science and of cannot the relations out to be lie. of So far science, between sciences. a procrustean from providing That construction has turned logic, ops in
322
has
to
with in
the the
task
of
promoting
clar-
coherence, of
formulation Further,
be properly is
performance For
by method. logical
an empirical with
science to
to
operations It of
respect
inferences. formulation
includes problems,
larger
clarity of
of
propositions, it
performs light
readily tability
come to defects of
the views
current .
seek more
probable
opinions
Generalized
dlssatisfied whether it
bore
We have of
stages in
we have truth,
not this so I
us objective
own philosopher, to
issue.
have
a general-
operations regards
ongoing
operato be
and so it in
materials regards
a cake and
so the It
be employed
again.
yields
and cumulative
323 and so it cumulative dard is tive: natural that it is differs the results from the New Method Laundry same result set whenever it is a standard, of related which keeps Such stannormaThe
on repeating met,
used. is
operations vray to do Uhe job. method envisages themselves to studi-es turn all
empirical confine
data. to data
sense.
and historical
Clinical in meanings the slzmptoms of conflicts between conscious and preconscious or unconscious activities. Generalized empirical method operates on a combination of both the data of sense and the data of consciousness: it does not treat of objects without of taking into it account into the corof responding operations the subject; without taking does not treat account the
are expressions
of meaning.
psychology
operations
method generalizes the nodata to include the data of consciousness, so too it generalizes the notion of method. It r{rants to go behind the diversity that separates the experimentar method of of the natural sciences and the quite diverse procedures hermeneutics and of history. It would discover their connon core and thereby prepare the way for their harmonious combination in human studies. From various viewpoints man has been named the logical animal, the symbolic animal, each of these definitions, man is regarded as an animal, and so he is an object for the natural sciences. At the same time, he is regarded as logical or symbolic or self-completing; he lives his life in a world mediated by meaning; and so he is a proper object for hermeneutic and historicalstudies. What, then, operations and in In ton the corunon core of related and recurrent that may be discerned both in natural science human studies. the natural sciences Archimedes, a falling the key event with is discovery. Newmoon, whether Euz,eka or the a falling legend of is the self-completing animal. But in
apple
J24
we turn of less
from
epoch-making but
to
the
larger
field
surprising find
no less at the
we ever has
ourselves
where
1eap.
emerged.
hermeneutics of
i-s understand-
ing:
for
the
theorist the
hermeneutics
beyond
various exegetes of
rules-of-thumb by expounding
on the of
misunderstanding
misinterpretation. again, was that the key operation Gustav the is understandextended the
history, so it of
Johann to
Droysen of
whole but
history families,
by obPeoIt is
also
states, Nor is
the the
everyday point.
seeing
getting
catching
on,
together. it
Indeed, is
because
frequency that
understand
rarely
and
understanding to
is
only to
one of
the an
have
be conibined It
presupposes for of
whether
sense always
consciousness: a grasp
an insight,
intelligible of
presupas the a
unification'
presenor for
insight chase
way
merely
given
ligible to
unity
related
whole. must
discover
express mere
quately.
Otherwise
had the
experience
325 of the occurrence point to of a bright it, use it, idea, but it. one will not a have
apply
There is
such expression
whether their
images are needed to approximate to what actually is given, and so it is thaL the expression of insight has to be followed by a very cool and detached process of reflection that marshals the relevant evidence and submits it to appropriate invention. Such in recurrent cumulative history, ations does not or reflect operations one along spontaneity understood, late with briefest in outline natural It is the normative that yietd in pattern and in of and related results operations will tests before laying claim to any discovery or
ongoing
science,
hermeneutics,
be noted that
the oper-
in dreamless sleep one inquire or understand or formurate or check or pass judgment. Not only are the conscious. There also is a dynamism that moves from one operation to the next. There is the of sense. in is There is to the the intelligence with with order understand and, once we have which we formu-
consciously:
inteltigence
There is the reasonableness lrrhich we reflect on our formulations, check them out, pronounce in the light of the evidence we have brought to light. Such sponLaneity, intelligence, reasonableness are themselves conscious. so it is that both the operations and the relations that unite them in a normative pattern consciousness. givenness, not yet
of itself, is only infrastruchuman knowledge but only one component within an item of knowledge of which the remainder as yet is only potential. To make that remainder actual one has to attend to oners attending, note how spontaneously it fixes upon what gives delight, promises pleasure,
326 threatens teachers danger, labored recall to the long years at our animal school when and har-
sublimate
spirits
so that higher pursuits' allegedly ness them to different, a whole lecnow without too much pain one can sit through One has to advert to to most of it. ture and even listen one's own intelligence, its its awareness when one is with search for uPr its find failing that to understand, do not quite question solution pression that dissatisfaction its puzzled explain, would clear its explanations
what understanding has attending to one's own intelligence grasped. In brief, and basic meaning of the word, a primitive brings to light in each of us prompts us normative, for the intelligence with a mere to be dissatisfied to seek understanding, grasp, to pin an ever fuller just what we so far have atdown in accurate expression fashion, attending to one's own reaIn similar tained. and basic but sonableness reveals an equally primltive glimmer, to keep probing for complementary type of no matter how bright, normativeness. they are not Ideas are fine, but enough. The practical
The theoretical work. man wants to know whether they will test their man will wonder whether they are true: he will inner coherencer compare them with what he otherwise considers able, they estabtished, to and if are true' work out their implications, grant, devise not that Our reaexperiments see whether the implications no flaw can be found, he will but only that are verifi-
evidence, marshals and sonableness demands sufficient is bound to assent when evidence weighs all it can find, and may not assen! when it is insufficient. is sufficient, Fina1ly, there is the normativeness and impossibility of our deliberations. lies Between necessity the realm of Because we are free, we also freedom and responsibility. we may discern and in our responsibility are responsible, It and basic instance of normativeness. another primitive is, so to speak, the reasonableness of action. Just as we
327 cannot the ing verting right, science It be reasonable to what is without is time and pass judgrment beyond or against be responsible wrong, of without without adenjoyright and what is the disquiet wrong. We have been asking whether
evidence,
so too we cannot
the peace of
a good conscience
suffering
there is any connection between inner conviction and objective By inner conviction truth. we have meant not passion, very able, not stubbornness, opposite; not willful blindness, fruit of selfreasoninner in of by the intelligent, being ruled for but the we have meant the of being attentive, in brief, the of exigences objectivity There is the only resist is in the
responsible; constitute
the human person. But for guished two interpretations. the world the earth moment it my weight. mediated authentj.c reasonable, tion that of imnediacy , of that is firm-set has happened to But there by meaning; subjectivity, responsible the norms of those in . then, also
a lready-out-there-now my treading is
and that
intelligence, road to
the objectivity