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Bernard Lonergan's ambitious study of human knowledge, based on his theory of consciousness, is among the major achievements of twentieth-century philosophy. He challenges the principles of contemporary intellectual culture by finding norms and standards not in external perceptions or reified concepts, but in the dynamism of consciousness itself.

Lonergan and the Philosophy of Historical Existence explores the implications of Lonergan's approach to the philosophy of history in a number of distinct but related contexts, covering a variety of intellectual disciplines. Each chapter can be read independently, but the series of chapters provides a coherent unfolding of Lonergan's case that the norms of inquiry endure as a standard of human thought and action amid continuous changes and fluctuations in politics, morals, religion, science, and scholarship. The book explains how Lonergan's idea of development follows from his theory of consciousness and how his treatment of human development inevitably focuses on historical development. The central theme of the book is that Lonergan's philosophy of history makes a pronounced distinction between historicity and historicism.

McPartland relates Lonergan's work to existentialist themes and, in the last chapters, to the work of Eric Voegelin. The book addresses the existentialist themes of dread, suffering, guilt, shame, and ressentiment --within overall themes of history, philosophy, and religion. McPartland argues that Lonergan's unique perspective on scientific method, epistemology, metaphysics, and critical theory can illuminate what seem to be the quite alien topics of reason as religious experience, the anxiety of existence, the existential roots of bias, and mythopoesis and mystery. Here there is a remarkable parallel to the philosophy of history of Eric Voegelin. The concluding chapters of the book show how the equivalence of the two philosophies offers a mutually enriching dialogue between Lonergan's critical realism and Voegelin's existential exegesis.

Tabla de contenidos provista por Syndetics

• Preface(p. xi)
• Introduction(p. 1)
• Part I. Lonergan's Foundational Worldview
• 1 Lonergan's Philosophy of Consciousness(p. 9)
• Age of Consciousness(p. 10)
• Lonergan: Philosopher of Consciousness(p. 12)
• Normative Structure of Consciousness(p. 14)
• Self and Self-Knowledge(p. 17)
• 2 From Classicism to Emergent Probability: Lonergan's Notion of Development(p. 25)
• Aristotle: Rudiments of Development(p. 27)
• Plato and Aristotle: Human Development(p. 29)
• Lonergan's Notion of Development(p. 31)
• Lonergan's Notion of Human Development(p. 40)
• Lonergan's Notion of Historical Development(p. 45)
• Part II. Historical Existence
• 3 Dialectic of History(p. 55)
• Dialectic of Historical Interpretations(p. 56)
• Lonergan and Dialectic(p. 64)
• History(p. 69)
• 4 Historicism and Historicity: Two Perspectives on History(p. 76)
• Historicism(p. 79)
• The Epistemological Assumptions of Historicism(p. 82)
• Historicity(p. 94)
• Emerging Intellectual Horizon(p. 106)
• 5 Reason and History(p. 108)
• Classicism and Historicism(p. 109)
• Reason(p. 116)
• Reason and History(p. 120)
• 6 Cosmopolis: The Community of Open Existence(p. 125)
• Cosmos and Polis(p. 126)
• Cosmopolis and Historicity(p. 129)
• Cosmopolis and the Challenge of History(p. 135)
• 7 Historicity and the Event of Philosophy(p. 141)
• Lonergan and Historical Consciusness(p. 142)
• Philosophy and Existence(p. 147)
• The Subjective Pole of Philosophy(p. 147)
• Philosophy and Religious Experience(p. 150)
• Noetic Consciousness and History(p. 154)
• Engaging the Philosophical Past(p. 159)
• Dialectic of Philosopher and Philosophical Tradition(p. 159)
• Philosophy and Relativism(p. 162)
• Historical Consciousness and Functional Specialties(p. 165)
• Mythopoesis(p. 168)
• Philosophy and Praxis(p. 173)
• Philosophical Therapy and Existential Deformation(p. 173)
• Philosophy and Intellectual Culture(p. 177)
• Part III. Authentic Existence
• 8 Dread and the Horizon of Existence(p. 183)
• Self-Transcendence(p. 185)
• Dread(p. 186)
• Suffering(p. 187)
• Guilt(p. 187)
• Shame(p. 188)
• Ressentiment(p. 190)
• 9 Noetic Science: Aristotle, Voegelin, and the Philosophy of Consciousness(p. 193)
• Political Science and Noetic Science(p. 194)
• Voegelin and Aristotle(p. 196)
• Nous and Theoros: The Historical Context(p. 198)
• Episteme and Nous(p. 199)
• Cognitive Habits(p. 200)
• Cognitive Acts(p. 201)
• Principle of Science(p. 202)
• Nous as Episteme(p. 203)
• The Self-Luminosity of Nous(p. 204)
• Nous and Phronesis(p. 205)
• Limits of Aristotle's Analysis(p. 207)
• Noetic Science as Philosophy of Consciousness(p. 209)
• 10 Self-Appropriation in Lonergan and Voegelin(p. 214)
• Lonergan's Reflective Subjectivity(p. 215)
• Voegelin's Existential Exegesis(p. 220)
• Comparative Assessment(p. 222)
• 11 Equivalence of Meaning: Lonergan's Cognitional Theory and Voegelin's History of Symbols(p. 226)
• Response to the Crisis(p. 229)
• Lonergan's Cognitional Theory(p. 237)
• Lonergan's Expanded Cognitional Theory(p. 245)
• Historical Existence(p. 253)
• Lonergan-Voegelin Dialogue(p. 265)
• Bibliography(p. 273)
• Index(p. 289)

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CHOICE Review

Bernard Lonergan and Eric Voegelin are thinkers of international significance. Both had careers that stretched over much of the 20th century; both struggled to maintain respect for the historicity of human consciousness without falling into the relativism of modernist historicism; and both worked from within a self-consciously Christian framework. While Lonergan developed a comprehensive systematic philosophy, Voegelin focused on political theory. Nevertheless, Voegelin's work was deeply theoretical and Lonergan's work included substantial reflection on human social existence and on the philosophy of history--areas central for Voegelin. McPartland (Kentucky State Univ.) argues that, despite differences in temperament and style, "Lonergan and Voegelin on the most substantive issues converge to the point of equivalence." While others have noted the importance of the Lonergan-Voegelin connection (Michael P. Morrissey, Consciousness and Transcendence: The Theology of Eric Voegelin, CH, Jan'95), McPartland has gone further in exploring this connection, examining the philosophical foundations of Lonergan's work, Lonergan's development of a philosophy of history on the basis of these foundations, and the complementary convergence of Lonergan's philosophy of history with the independent work of Voegelin. Upper-division undergraduate and graduate students; faculty and researchers. R. Hudelson University of Wisconsin--Superior

Notas de autor provistas por Syndetics

Thomas J. McPartland is Professor of Liberal Studies at Kentucky State University in Frankfort.