Appropriating the Lonergan Idea by Frederick E. Crowe

By Frederick E. Crowe

First released in 1989, Appropriating the Lonergan proposal is an exploration and enlargement of Bernard Lonergan's designated achievements as a theologian and thinker via the world's superior specialist on his writings, Frederick E. Crowe.Comprising twenty-two essays, this quantity is split into detailed components. The 9 essays that represent the 1st a part of the e-book are eager about Crowe's research of the which means and historical past of Lonergan's personal writings. the remainder 13 papers problem Crowe's growth of Lonergan's claims by means of inventively constructing and employing them to his personal scholarly endeavours. a large choice of issues is explored during this assortment, from Lonergan's early educational profession and the evolution of his suggestion of God, to the dynamic of ecclesial studying and the missions of the Trinity. known as through one critic 'a wonderful monument to its author's knowledge, humanity, scholarship and solid sense,' this vintage paintings offers sharp insights into the paintings of a profound thinker and theologian.

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The music and dance of India are so different from those of Europe as barely to be included within the same category; one does not readily pass from knives and forks to chopsticks; a hockey fan can be extremely bored at a cricket game; and so forth. What accounts for this contrast? Clearly, the sensing and performing structures of the human body are the constant factor that make the same colors distinguishable by all men, that make "hot" and "cold" categories that apply everywhere, that make all men walk about in an upright posture.

2 Hence the references, over and over again, both to "the obscurantism that arbitrarily brushes questions 1. Auditors of his seminar}' lectures will remember remarks like, "Suntne quaestiones? " 2. Why did Aristotle give priority to an sit> I believe philosophers are still discussing Aristotle's mind; Fr. Lonergan's view is that there is descriptive knowing and explanatory knowing, each with its own levels of understanding and reflection. Aristotle presupposed descriptive knowing where an sit receives its answer, proceeded to the quid sit of explan- ORIGIN AND SCOPE OF Insight I?

509). But the findings of science are not a basis for philosophy, for they are hypothetical and subject to constant revision. The basis for philosophy is cognitional activity itself in its unchanging structure, and "the contribution of science and of scientific method to philosophy lies in a unique ability to supply philosophy with instances of the heuristic structures which a metaphysics integrates into a single view of the universe" (p. 430). Bas- 30 EXPLORING ing philosophy on cognitional activity and its heuristic anticipations gives it permanent stability and removes it from the possibility of radical revision, for the revision could only be made by an empirical, intelligent, and rational knower, who could only attempt the revision by appealing to data to justify his positing in judgment the concept he has formed by understanding.

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