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Empowering Bernard Lonergan's Legacy offers an interdisciplinary approach to Lonergan's work. It presents a series of five "feedback matrices" to situate his work within a historical context. The matrices also serve to establish foundations for an interdisciplinary ethics and a method for interreligious dialogue. "Feedback" and "matrix" are key, but previously unstressed, notions in Lonergan's work. The book's final two collaborative feedback matrices could best be implemented in a proposed international Lonergan association. Raymaker argues that without such an association, Lonergan's breakthrough method cannot reach its interdisciplinary and collaborative potential. One of Lonergan's most important achievements was his development of foundations for the sciences, ethics, and interreligious dialogue. One can best empower Lonergan's legacy through a correct understanding and implementation of how the data of human consciousness affects all human knowledge and activities.
This book addresses the climate change crisis through scientific, historical, and spiritual lenses. Using Bernard Lonergan’s functional specialization method, developed to facilitate collaboration among specialists, Raymaker and Durrani not only analyze data and rebut the claims of climate change deniers, but also look for inspiration to motivate and coordinate needed action by persons, groups, and nations. The book is wide-ranging in its historical examination of leaders who have shown us ways to work together constructively in finding solutions to problems. Lonergan’s method helps us study the past with a view to change the future. To do so, we must first reform ourselves.
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Philosophy and Science are subject to conflicting interpretations, such as the rules of positivism and analytic thought. Bernard Lonergan and Gilles Deleuze have both assessed such issues in complementary fashion. This book examines their arguments through the application of mathematical theories and Buddhist-Christian ethics in an attempt to bridge the religious-secularist divide exacerbated by postmodernism.
Bernard Lonergan's economic writings span forty years and contain ideas that differ radically from those of his contemporaries. His theory of macroeconomic dynamics was developed through the 1930s and 1940s, culminating in the composition of For a New Political Economy (1942) and An Essay in Circulation Analysis (1944). In Lonergan's Discovery of the Science of Economics, Michael Shute uses archival material in order to examine the influence of Lonergan's early work in methodology, social philosophy, and theology on the development of his economic theory. Shute traces the development of Lonergan's economic ideas from the late 1920s to the publication of his significant economic works in the 1940s. Together with its companion volume, Lonergan's Early Economic Research, this volume outlines the process behind one of the great intellectual discoveries of the twentieth century and uncovers Lonergan's framework for a genuine science of economics.
Milani, a teacher and research coordinator for the Eco-Materials Project in Toronto, first describes the economic world of the past and present, the industrial and post-industrial world with which we all have some experience. Then comes the economic outline for the world of the future, a green economy most have only glimpsed or heard tell of. Milani's goal is to integrate human technologies into natural processes and stop humanity's "predatory attitude." By doing so we will move from a quantitative model of wealth to a qualitative model where what becomes paramount is the development of people and communities, and the de-development (self-restoration) of nature. Milani wants to reform human practice with real philosophic, economic, and material solutions so that nature no longer needs human protection against human onslaught. Annotation copyrighted by Book News Inc., Portland, OR
Employing “self-sharpening tools” found in the work of theologian and philosopher Bernard Lonergan, Pope Francis’ encyclical Laudato si’, and international law, William P. George brings mining to personal and collective moral awareness by “prospecting for ethics” at selected sites: (1) Butte, Montana, “the Richest Hill on Earth,” once bound to Chuquicamata, Chile, by a company that spanned two continents and nearly owned a state; (2) the tiny island nation of Nauru, called Pleasant Island until it was devastated by phosphate mining and the breaking of a sacred trust by foreign powers; (3) the deep seabed, governed by the United Nations Law of the Sea, a “constitution for the oceans” that regards much of the resource-rich seabed as humankind’s “common heritage”; (4) Africa, with its uranium mines but also its conflicts over what “being nuclear” means in the wake of colonialism, apartheid, and Hiroshima; and (5) mineral-rich asteroids speeding through space where mining rights are contested, even as space entrepreneurs look to become the world’s first trillionaires. George introduces readers to remarkable moral miners––the women of Butte and Chuquicamata, a World Court judge from Sri Lanka, and the Rocket Boys of Coalwood, West Virginia, to name a few––and leads them to consider not only the morality of mining––what’s good and not so good about resource extraction––but also the mining of morality, a venture that Socrates called “the examined life.”