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In The Ethics of Discernment, Patrick H. Byrne presents an approach to ethics that builds upon the cognitional theory and the philosophical method of self-appropriation that Bernard Lonergan introduced in his book Insight, as well as upon Lonergan’s later writing on ethics and values. Extending Lonergan’s method into the realm of ethics, Byrne argues that we can use self-appropriation to come to objective judgements of value. The Ethics of Discernment is an introspective analysis of that process, in which sustained ethical inquiry and attentiveness to feelings as “intentions of value” leads to a rich conception of the good. Written both for those with an interest in Lonergan’s philosophy and for those interested in theories of ethics who have only a limited knowledge of Lonergan’s work, Byrne’s book is the first detailed exposition of an ethical theory based on Lonergan’s philosophical method.
Bernard Lonergan's Insight: A Study of Human Understanding is one of the most profound and challenging books of the 20th century. This book is a comprehensive explanation, commentary and criticism of this work, which no one, according to the author, has previously attempted.
In the introduction to Insight: A Study of Human Understanding, Bernard Lonergan writes of the "startling strangeness" that overtakes someone who really understands what the act of "insight" is all about. The present work is about that experience in the life of Richard Liddy as he wrestled with Insight in the 1960s. Liddy was Lonergan's student in Rome during the Second Vatican Council (1962-1965) and in this work he recounts his encounter with Lonergan and with Insight. He includes memories of other Lonergan students as well as witnesses to the "startling strangeness" the reading of Insight engenders.
Many consider Bernard Lonergan the outstanding Catholic philosopher of the twentieth century, and his Insight: A Study in Human Understanding (1957) is a brilliant but difficult work that has challenged innumerable readers.What Is Lonergan Up to in Insight? is an accessible introduction to the leading ideas of Lonergan's massive and major achievement in which he focuses on the dynamics of scientific method. Using Plato's Myth of the Cave as the guiding metaphor, Father Tekippe, who studied under Lonergan, introduces readers to the main ideas of Lonergan's magnum opus. He does not comment, summarize, nor substitute for Insight, but instead communicates faithfully Lonergan's own leading inspirations. Having studied Lonergan for thirty years, Father Tekippe brings the reader into the intricacies of the inner mind. Chapters relate the more abstract theological questions: Knowing and Morality," "Being: The Object of the Pure Desire to Know," "The Idea of God," "The Existence of God," "Reflective Insight," and "Question, Inquiry, and the Heuristic," as well as the practical, everyday inquiries: "Insight in Common Palance," "Insight in Sports," "Insight and the Detective Story," "Insight in Jokes," and "Great Insights in Science." Undergraduate and graduate students, those in catechetical and ministry schools, and all those interested in Lonergan's theology will appreciate this introduction to one of the most respected and influential works of our time.
In Deference to the Other brings contemporary continental thought into conversation with that of Bernard Lonergan (1904–1984), the Jesuit philosopher and theologian. This is an opportune moment to open such a dialogue: philosophers and theologians indebted to Lonergan have increasingly found themselves challenged by the insights of thinkers typically dubbed "postmodern," while postmodernists, most notably Jacques Derrida, have begun to ask the "God question." While Lonergan was not a continental philosopher, neither was he an analytic philosopher. Concerned with both epistemology and cognition, his systematic and hermeneutic-like proposals resonate with the concerns of philosophers such as Derrida, Foucault, Levinas, and Kristeva. Contributors to this volume find insight and affiliation between Lonergan's thought and contemporary continental thought in a wide-ranging work that engages the philosophical problems of authenticity, self-appropriation, ethics, and the human subject.
McCarthy develops and expands his earlier argument with four new essays, designed to show Lonergan's exceptional relevance to the cultural situation of late modernity.
An excellent introductory survey which combines brevity, lucidity and adequate documentation with critical reflection.
For the edition of A Second Collection prepared for the Collected Works of Bernard Lonergan, editors Robert M. Doran and John D. Dadosky have added archival materials directly related to almost every one of the papers, bringing the reader closer to the original compositions. The papers date from 1966 to 1973, and span the most creative period in Lonergan's development. Two major themes run through these papers: the primacy of the fourth, existential level of human consciousness, and the significance of historical mindedness with all its implications for culture, hermeneutics, and phenomenological thinking. The theme of conversion makes a grand entrance in 'Theology in Its New Context,' a paper that charted the course for the unfolding of Method in Theology. This new edition makes extensive use of original manuscripts, variants in drafts of the essays, and hand-written corrections.
Grace and Freedom represents Lonergan's entry into subject matter that would occupy him throughout his lifetime. At the same time it is a manifestation of the thinking that has made him one of the world's foremost Thomist scholars. The volume is in two parts. Part One is a new edition of "Grace and Freedom: Operative Grace in the Thought of St Thomas Aquinas", four articles written by Lonergan in 1941-42, first published in book form in 1971. This edition includes new notes and indices. Part Two is Lonergan's doctoral dissertation, "Gratia Operans", submitted to the Gregorian University, Rome, in 1940. Published here in full for the first time, the dissertation provides important context and background for the articles in the first part. Lonergan's thesis is that, from the sixteenth century onwards, commentators on Thomas Aquinas lacked historical consciousness, raised questions that Thomas had never considered, and obfuscated the issues. Lonergan's achievement consists in having retrieved the actual position of Thomas by adopting a historical approach that has reconstructed his intellectual development on grace. The majority of contemporary theologians now agree with the implementation of the historical method. What Lonergan also adds is a unique diagnosis of the mistakes made by the modern scholastic authors in their treatment of grace. Throughout this work, Lonergan discovers in Thomas a mind in constant development, displaying radical shifts on fundamental questions. Together the two parts not only reveal an essential step in Lonergan's own development, but also make an impressive contribution to Thomist studies.