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Stafford, Barbara Ann. "Bernard Lonergan and New Testament interpretation." Thesis, University of Nottingham, 2008. http://eprints.nottingham.ac.uk/11165/.
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Recent explorations in New Testament hermeneutics registers the need for a more wholistic approach to the text that also takes into consideration the role of the interpreter. This thesis investigates the potential of the theological method of jesuit theologian Bernard Lonergan (d. 1984) in the task of interpretation. His methodology is promising as a hermeneutical tool as his theological framework takes into consideration both theological operations and the theologian as subject. While this study finds that there are distinct advantages in his approach, it also finds that there is need for development in the affective realm. In this regard, the work of Robert Doran is drawn on as a complement to Lonergan's methodology. Doran's contribution is significant, yet it is also restrictive. To broaden the perspective, the thesis draws on Jungian psychological material and it is suggested that both Lonergan's and Doran's findings can be more fully exploited as a hermeneutical tool, if the understanding of the role and function of the symbol is expanded.
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Alcántara, Castillo Angélica María, and Martínez Edgar Sánchez. "MÉTODO TRASCENDENTAL; MODELO EDUCATIVO DE BERNARD LONERGAN." Tesis de Licenciatura, Universidad Autónoma del Estado de México, 2019. http://hdl.handle.net/20.500.11799/104424.
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El Método trascendental propuesto por Lonergan no es algo que venga a romper los nuevos paradigmas de la educación, éste método puesto en práctica refuerza las bases para lograr el desarrollo de una educación basada en competencias, ya que este método no ofrece reglas que haya que seguir ciegamente sino un marco destinado a favorecer la creatividad , y que al apropiarse verdaderamente de él, tendrá como consecuencia en los alumnos la formación de una educación integral, que les permitirá desenvolverse como verdaderos y auténticos ciudadanos, como personas conscientes de su realidad y comprometidos con ella misma, que a la vez trae una mejora en los problemas sociales que acontecen en nuestra sociedad.
A partir de la filosofía de la educación pretendemos fortalecer y ampliar el marco teórico del proceso educativo integral de la persona, como un saber personalizador que facilita los presupuestos filosóficos de los procesos educativos, con la finalidad de hacer un análisis crítico, de las realidades de la educación integral, en el ambiente posmoderno, en el cual vivimos. No es hacer un nuevo planteamiento de la educación integral, sino ampliar y fundamentar su base teórica, sobre el método de Lonergan, de tal forma que pueda responder de una mejor manera a las nuevas realidades, sobre las cuales valga la pena construir a una persona integral.
Se propone pues, dar una propuesta de solución al problema de la enseñanza a través de la aplicación de un método aprendizaje relativamente simple, de un acto o evento que ocurre fácil y frecuentemente en los medianamente inteligentes no cualquier acto de atención, advertencia o memoria, un acto de atención que implica captar sus condiciones, su funcionamiento y resultados, un chispazo inteligente, que le permita al alumno darse cuenta qué es lo que sucede cuando está aprendiendo, a través de diversas operaciones en cuatro niveles principales; experimentar, entender, juzgar y decidir.
El método trascendental de Lonergan propone un proceso precisamente para la adquisición de dichas habilidades en las personas y en nuestro caso de estudio, en los niños y jóvenes en edad escolar, que es precisamente el momento donde se debe rescatar dicho proceso aplicando tal esquema para lograr en los alumnos desarrollar o como indica Lonergan, despertar al individuo en sus capacidades y habilidades que le permitan tomar decisiones propias para mejorar significativamente su nivel de vida. Y sobre todo le permita observar que esto no solo se aplica en la escuela sino en todo espacio que se pretenda mejorar.
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Walker, Timothy John. "Science, religion and education : perspectives from Bernard Lonergan." Thesis, Liverpool Hope University, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.722157.
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Fluri, Philipp. "Einsicht in <> : Bernard J. F. Lonergans kritisch-realistische Wissenschafts- und Erkenntnistheorie /." [S.l.] : [s.n.], 1987. http://www.ub.unibe.ch/content/bibliotheken_sammlungen/sondersammlungen/dissen_bestellformular/index_ger.html.
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Friel, Christopher Sean. "Credibility and value in the thought of Bernard Lonergan." Thesis, Liverpool Hope University, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.722150.
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Miller, Mark T. "Why the Passion? : Bernard Lonergan on the Cross as Communication." Thesis, Boston College, 2008. http://hdl.handle.net/2345/2235.
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Thesis advisor: Frederick Lawrence<br>This dissertation aims at understanding Bernard Lonergan’s understanding of how the passion of Jesus Christ is salvific. Because salvation is of human persons in a community, a history, and a cosmos, the first part of the dissertation examines Lonergan’s cosmology with an emphasis on his anthropology. For Lonergan the cosmos is a dynamic, interrelated hierarchy governed by the processes of what he calls “emergent probability.” Within the universe of emergent probability, humanity is given the ability to direct world processes with critical intelligence, freedom, love, and cooperation with each other and with the larger world order. This ability is not totally undirected. Rather, it has a natural orientation, a desire or eros for ultimate goodness, truth, beauty, and love, i.e. for God. When made effective through an authentic, recurrent cycle of experience, questioning, understanding, judgment, decision, action, and cooperation, this human desire for God results in progress. However, when this cycle is damaged by bias, sin and its evil consequences distort the order of creation, both in human persons and in the larger environment. Over time, the effects of sin and bias produce cumulative, self-feeding patterns of destruction, or decline. In answer to this distortion, God gives humanity the gift of grace. Grace heals and elevates human persons. Through the self-gift of divine, unrestricted Love and the Incarnate Word, God works with human sensitivity, imagination, intelligence, affect, freedom, and community to produce religious, moral, and intellectual conversion, and to form the renewed, renewing community Lonergan calls “cosmopolis” and the body of Christ. Building on this cosmology and anthropology, the second part of the dissertation turns to the culmination of God’s solution to the problem of sin and evil in the suffering and death of Jesus of Nazareth, the Christ, on the cross at Calvary. The cross does not redeem creation by destroying its order, nor does it redeem humanity by revoking its freedom. Rather, the cross redeems the world by working with the order and freedom of creation and humanity to fulfill their natural processes and purposes. Just as from all possible world orders, God chose the order of emergent probability and human freedom, from all possible ways of redeeming that order, God chose the way of the cross. How does the cross redeem a free humanity in a world of emergent probability? For Lonergan, the best way to understand the cross is through the analogy of communication. This communication is in two parts. First, the cross is a communication, primarily, of humanity to God. Lonergan calls this part “vicarious satisfaction.” He takes the general analogy from Anselm of Canterbury’s Cur Deus Homo?. But rather than understanding satisfaction primarily in an economic context of debt (as Anselm does), Lonergan situates it in the higher context of interpersonal psychology: Sin creates a rupture in the relationships between human persons and God, among human persons, and among all parts of creation. Christ’s vicarious satisfaction flows from a non-ruptured relationship. It expresses a perfect concord of the human and the divine, through its threefold communication of (1) a perfect knowledge and love of God and humanity, (2) a perfect knowledge and sorrow for the offense that sin is, (3) and a perfect knowledge and detestation of the evil sin causes. Conceived as a communication in the context of ruptured interpersonal relationships, Lonergan’s analogical understanding of the cross as vicarious satisfaction avoids Anselm’s understanding’s tendency to be misinterpreted as “satispassion” or “substitutionary penal atonement.” The other major part to Lonergan’s analogy of the cross as communication is called the “Law of the Cross.” While vicarious satisfaction is mainly Christ’s achievement prescinding from the cooperation of human freedom in a world of emergent probability, the Law of the Cross proposes that Christ’s crucifixion is an example and an exhortation to human persons. On the cross, Jesus wisely and lovingly transforms the evil consequences of sin into a twofold communication to humanity of a perfect human and divine (1) knowledge and love for humanity and (2) knowledge and condemnation of sin and evil. This twofold communication invites a twofold human response: the repentance of sin and a love for God and all things. This love and repentance form a reconciled relationship of God and humanity. Furthermore, when reconciled with God, a human person will tend to be moved to participate in Christ’s work by willingly taking on satisfaction for one’s own sin as well as the vicarious satisfaction for others’ sins. Such participatory vicarious activity invites still other human persons to repent and reconcile with God and other persons, and furthermore to engage in their own participatory acts of satisfaction and communication. Thus, Christ’s own work and human participation in his work are objective achievements as well as moving or inspiring examples. However, while Christ’s work and our participation are moving, their movements do not operate by necessity. Nor are the appropriate human responses of repentance, love, personal satisfaction, and vicarious satisfaction in any way forced upon human persons. Consequently, the cross as communication operates in harmony with a world of emergent probability and in cooperation with human freedom. With the cross as communication, redemption is reconciliation, a reconciliation that spreads historically and communally by human participation in the divine initiative. This is God’s solution to the problem of evil, according to Lonergan. Because God wills ultimately for human persons to be united to God and to all things by love, God wills freedom, and God allows the possibility of sin and evil. But sin and evil do not please God. Out of infinite wisdom, God did not do away with evil through power, but converted evil into a communication that preserves, works with, and fulfills the order of creation and the freedom of humanity<br>Thesis (PhD) — Boston College, 2008<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Theology
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Kanaris, Jim. "Bernard Lonergan's philosophy of religion." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36772.
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Describing Bernard Lonergan's relation to philosophy of religion is tricky business, with complications arising on different levels. To begin with, he does not use the term as it is usually understood in the field of the same name. Moreover, he addresses the same issues as philosophers of religion, but under the guise of philosophy of God or natural theology. Finally, he understands idiosyncratically the issue of religious experience, which is now a specialized category in philosophy of religion called upon to support formally rational statements for or against theistic belief. This central issue in Lonergan is further complicated by the fact that his idiosyncratic understanding of (religious) experience plays different roles in his thinking about God and religion. In this study I flesh out the dynamics of these various components, their interrelationships, and their function from early to late development.<br>My point of departure is a period in Lonergan's thought where he attributes more to the influence of religious experience in our thinking than at any time prior in his career. In chapter 1 I pursue some reasons that have been given for the tardiness of his response, intimating its nature and what it meant for his controversial "proof" for God's existence. Something of a detour is taken in chapter 2 since discussion of the concept of religious experience in Lonergan must grapple with what he means by experience in general. I decipher three senses to the term integral to his concept of consciousness that I distinguish from a contemporary model, that of David Chalmers. Since Lonergan is emphatic about distinguishing consciousness from its concept I trace this aspect of his philosophical claim against the background of Kant and Hegel, his main dialogue partners on the question. In chapter 3 I return to the specifically religious dimension of the notion of experience in the early Lonergan. Here I track the development of his category of religious experience as it moves from the periphery to the explanatory basis of his thought. In chapter 4 the relevant later literature in Lonergan is examined in which is seen the emergence of what is technically philosophy of religion to him. Among the distinctions I introduce is the difference between his model of religion and what he calls his philosophy of religion. Conceiving it historically, I see the former, his model of religion, as the departure point for what in his philosophy of religion he sets out to accomplish. They are related, of course, but not one and the same thing. To avoid confusion with the field of the same name, I recommend that we refer to his philosophy of religion as it is literally, as a philosophy of religious studies, distinguishing it firstly from his philosophy of God and secondly from his model of religious experience.<br>Besides providing an unprecedented comprehensive understanding of Lonergan's philosophy of religion, outlining the matter this way also aids in identifying precisely what are the points of contact between Lonergan's thoughts on God and religion and the issues presently discussed by philosophers of religion. The conclusion offers an example of this at the level of "philosophy of," the formal component of Lonergan's philosophy of religion in the generic sense in which I understand it. It represents steps toward a larger project, which I adumbrate in the appendix.
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De, Neeve Eileen O'Brien. "Bernard Lonergan's "Circulation analysis" and macrodynamics." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74336.
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Bernard Lonergan's economic writings have not been fully evaluated by economists although two recent papers by Burley (1989a, 1989b) show that work has begun. The purpose of this dissertation, therefore, is to situate Lonergan's (1944) economics essay, Circulation Analysis, in the history of economic thought of the period as well as to present a Lonerganian cycle model.<br>Circulation Analysis examines fundamental macrodynamic processes to explain fluctuations. It was written in the early 1940s following a period of controversy and debate that led to the current paradigms of economic dynamics. The two sides of the debate are exemplified by Harrod (1936) and Hayek (1933 (1928), 1939), in particular. The controversy ended with World War II and the emerging hegemony of the Anglo-American approach, which separated macrodynamics into growth theory (long-run supply problems), and stabilization theory (short-run demand problems).<br>This dissertation argues that this dichotomy is unsatisfactory and proposes Lonergan's pure cycle as an alternative paradigm. Lonergan's pure cycle restores the importance of supply-side dynamics in the short-run, without denying the primacy of demand issues in the analysis of deviations. A Lonerganian approach views demand shocks as essentially monetary, but also contends that the distribution of nominal income can cause shocks, if it is not synchronized with changes in real variables.<br>In this thesis a Lonerganian model is presented that uses a Kydland-Prescott (1982) type of "time-to-build" technology. The model is subjected to permanent productivity shocks to investment, which explain, with a lag, equilibrium output. The monetary and distributional shocks to demand, which are temporary, can then explain the deviation of actual output from its equilibrium value. The model uses a Beveridge and Nelson (1981) approach, which specifies changes in growth rates of variables as a function of permanent and temporary shocks. The shocks are identified because the model is recursive: first, the productivity shock determines investment and equilibrium output; then, the monetary shock determines prices and sales of consumer goods. Simulation results are presented.
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Fitterer, Robert John. "The notion of common sense in Bernard Lonergan's Insight, a study of human understanding." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Cioni, Joseph. "A Breakdown in the Good of Order: An Analysis of the Subprime Mortgage Crisis Informed by Bernard Lonergan's Notion of the Human Good." Thesis, Boston College, 2012. http://hdl.handle.net/2345/2888.
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Thesis advisor: Patrick H. Byrne<br>In this dissertation, I attempt to contribute to Lonergan scholarship by bringing greater clarity to his notions of general and group bias. By applying these notions to a concrete event, the subprime mortgage crisis, I intend to shed light on their meaning and significance in a new way. Over the course of this dissertation, I will investigate and employ other theoretical tools that Lonergan provides, such as his notions of transcendental method, self-appropriation, common sense, and values, and especially the destructive impact of group and general bias upon the good of order. The theoretical ideas that are examined in this dissertation have a heuristic value, for they have the potential to help individuals notice areas and respond to issues that might have otherwise been overlooked. The subprime mortgage crisis, which arguably began when American house prices dropped in July of 2006, was the product of an accumulation of biased decisions over time. Lonergan's notion of the general bias of common sense afflicted many of the central parties involved in the subprime mortgage market leading up to the crisis, prompting them to conclude that house prices would interminably rise. Institutional relationships that were impaired by this biased orientation toward the housing market came to be further plagued by Lonergan's notion of group bias. Ultimately, I argue that subprime mortgage crisis was a manifestation of a breakdown in the good of order, which is a component of Lonergan's notion of the invariant structure of the human good. Chapter One consists of a presentation and explication of the set of Lonergan's theoretical tools that are utilized in this study. The chapter begins with an exploration of his transcendental method and then proceeds with a discussion that includes his notions of cognitional structure, self-appropriation, common sense, values and judgments of value, conversion, self-transcendence, authenticity, bias, and the invariant structure of the human good. Chapter Two serves a bridge between these theoretical terms and my analysis of the parties that were involved in the subprime mortgage crisis. In addition to arguing that the general bias of common sense distorted the decision making processes of many of the significant players in the subprime mortgage market, I will also contend that group bias was operative leading up to and during this crisis. The emphasis in this latter section will be on instances of "co-opted" group bias, or arrangements in which different parties cooperated with one another in mutually advantageous ways in the short-term, but to the detriment of the good of order. Chapters Three through Six each focus on one of the parties that played an instrumental role in the development and outbreak of the subprime mortgage crisis: subprime lenders (Chapter Three), arrangers (Chapter Four), credit rating agencies (Chapter Five), and Fannie Mae and Freddie Mac (Chapter Six). I examine key regulatory relationships in these chapters as well and note that, in many cases, they were ensnared by general and group bias. My concluding analysis is that, as an accumulation of biased decisions, the subprime mortgage crisis was an avoidable outcome, for individual submission to bias is not inevitable<br>Thesis (PhD) — Boston College, 2012<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Philosophy
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Niwano, Hiroshi Munehiro. ""Being in love" : religious conversion in Bernard Lonergan and the Lotus Sutra /." Rom, 2007. http://opac.nebis.ch/cgi-bin/showAbstract.pl?sys=000253520.
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DiSalvatore, Nicholas Pace. "The Notion of Faith in the Early Latin Theology of Bernard Lonergan." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:107189.
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Thesis advisor: Frederick G. Lawrence<br>This dissertation, an exercise in interpretation, is on Bernard Lonergan’s notion of faith as expressed in his early Latin theological writings—especially his scholastic supplement Analysis Fidei (1952). This interpretation consists largely of an analysis of the intellectual horizon in which Lonergan did his earliest thinking on faith; without a grasp of this horizon Lonergan’s early, especially scholastic notion of faith is almost overwhelmingly difficult to understand. The horizon analysis is completed in the first four chapters of the dissertation. Chapter One aims to show that Lonergan’s analysis of faith is rooted in the theological context informed by the decrees of Vatican I (especially Dei Filius) and its focus on the question about the relation of faith to reason, and by the effort especially in Catholic theological circles of the time to mine the works of Thomas Aquinas, the Doctor of the Church, for a deeper understanding of the revealed mysteries. Chapter Two situates Lonergan’s notion of faith in his understanding of a developing world-order; coming to faith is understood as a part of a larger process that, on the one hand, begins with a natural desire to see God (a natural desire to understand everything about everything) and, on the other, terminates in the absolutely supernatural goal of beatific knowledge: knowing God as God. Chapter Three narrows the scope and situates the act and virtue of faith in Lonergan’s rigorously systematic theology of grace that distinguishes clearly between grace as operative and cooperative on the one hand, and actual and habitual on the other. Chapter Four offers a very brief sketch of Thomas Aquinas’s understanding of the notion of faith, from which Lonergan’s own work takes its bearings. After this horizon analysis, Chapter Five offers an exposition of Lonergan’s own treatment of the notion of faith as found in his early Latin theology. The chapter investigates three principal sources, giving most attention to the third: first, the Gratia Operans dissertation (1940) together with the Grace and Freedom articles (1941–42); second, De Ente Supernatural (1946); and third, Analysis Fidei (1952). The chapter claims that Lonergan’s early presentation of faith breaks new ground by bringing into view, alongside a logical analysis of the act of faith, the psychological dimension of the conscious process of coming to believe revealed mysteries. Finally, a brief concluding chapter looks ahead to Lonergan’s later understanding of faith in Method in Theology (1972) in order to indicate some of the challenges that would need to be met in a full-scale treatment of the development of Lonergan’s notion of faith throughout his entire intellectual career—a project for which this dissertation can serve as a perhaps helpful prolegomena<br>Thesis (PhD) — Boston College, 2016<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Theology
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Petillo, L. Matthew. "The ‘Experience of Grace’ in the Theologies of Karl Rahner and Bernard Lonergan." Thesis, Boston College, 2009. http://hdl.handle.net/2345/2234.
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Thesis advisor: Frederick Lawrence<br>The first chapter begins by delineating Lonergan’s philosophy of development. It then applies this philosophy to a range of literature on grace and discerns, in the historical data, a basic line of intellectual progress. For this reason, this chapter implements a genetic method. More specifically, the chapter proposes an explanatory framework for understanding the contemporary transposition of scholastic metaphysics. Special attention is placed on the notion of grace as experience in relation to the evolution of theology as a science. The first chapter implements a genetic method to chart the developments in the history of the theology of grace. The last section of that chapter sketches the basic contours of a development that enabled a transposition from the second to the third stage of meaning—a development that made possible a description of grace in terms of consciousness. The second chapter addresses the question of grace and consciousness in the context of Lonergan’s thought. In this chapter, I bring to light the complexities and challenges of identifying and describing grace as a datum of human experience. I also attempt to offer the Lonergan scholar some guidance by developing a set of normative criteria that will assist him in navigating these complexities and surmounting these challenges. The chapter is not an exercise in foundational theology but is written from a dialectical and methodological viewpoint. The dialectical and methodological work of the second chapter will prepare for the task of the third chapter. Chapter three compares Rahner’s and Lonergan’s theologies of grace; it focuses on a comparison of Lonergan’s notion of ‘being-in-love unrestrictedly’ and Rahner’s notion of the ‘supernatural existential’ in order to clarify their respective positions and to demonstrate an affinity in their writings on grace. Chapter four uses Rahner’s and Lonergan’s account of grace in terms of experience, developed in chapter three, to work out a theology of religion that responds to the challenges posed by post-modernism. My thesis in chapter four is that Rahner’s and Lonergan’s theologies of grace can ground the notion of a common consciousness of grace and take seriously the claim of a genuine variety of religious experiences<br>Thesis (PhD) — Boston College, 2009<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Theology
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Cone, Steven Douglas. "Transforming Desire: The Relation of Religious Conversion and Moral Conversion in the Later Writings of Bernard Lonergan." Thesis, Boston College, 2009. http://hdl.handle.net/2345/1990.
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Thesis advisor: Frederick Lawrence<br>This work argues that religious conversion sublates moral conversion and also, de facto, serves as a necessary foundation for moral conversion. Religious conversion acts this way by transforming the religiously converted subject's feelings. Through this radical change in the subject's motivation, and the consequent change in the kinds of meanings that constitute the subject, religious conversion also transforms the nature of the human good of which the subject is a part. It thereby provides the basis for the right ordering of the human good toward transcendent value and a supernatural end<br>Thesis (PhD) — Boston College, 2009<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Theology
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Halse, Scott. "Functional specialization and religious diversity : Bernard Lonergan's methodology and the philosophy of religion." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=113673.
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Religious diversity has become a central topic in the philosophy of religion. This study proposes a methodological approach to the topic by exploring the division of tasks set out by Bernard Lonergan (1904-1984). Lonergan’s methodological framework, which he called functional specialization, provides a generic differentiation of tasks, each of which is central to the overall project of understanding religious diversity. This thesis explores the relevance and utility of functional specialization as a methodological approach to religious diversity in the philosophy of religion. [...]<br>La diversité religieuse est aujourd’hui une préoccupation centrale dans l’étude de la philosophie des religions. Cette étude propose une démarche méthodologique en explorant la division des tâches mise de l’avant par Bernard Lonergan (1904- 1984). La méthodologie employée par celui-ci, qu’il nomma « spécialisation fonctionnelle», permet d’établir une séparation générique des tâches, chacune d’elles jouant un rôle important dans la compréhension globale de la diversité religieuse. Cette étude illustré la pertinence et l’utilité de la spécialisation fonctionnelle en tant qu’approche méthodologique dans la philosophie des religions, et particulièrement dans l’étude de la diversité religieuse. [...]
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Draper, Joseph Porter. "Evolving communities : adapting theories of Robert Kegan and Bernard Lonergan to intentional groups." Thesis, Boston College, 2008. http://hdl.handle.net/2345/20.
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It has been long known that groups of adults learn and enact their learning in certain ways; what is little known is how groups learn and how they develop in cognitive complexity. This dissertation proposes a theory of group cognitive development by arguing that intentional adult groups are complex and dynamic, and that they have the potential to evolve over time. Groups are complex in that they are made up of individuals within different orders of consciousness (Kegan), and they are dynamic in that different orders of consciousness interact and conflict (Lonergan) during the formation and enactment of group vision, values, and procedures. Dynamic complexity theory of group development as it is referred to in this study is grounded in Robert Kegan’s constructive developmental theory and in Bernard Lonergan’s transcendental method. While both Kegan and Lonergan attend to the growth of individuals, their theories are adapted to groups in order to understand the cognitive complexity of groups, intragroup and intergroup conflict, and the mental complexity of leader curriculum. This theory is applied to two case studies, one from antiquity in the case of the first century Corinthian community engaged in conflict with its founder, St. Paul, and in one contemporary study of American Catholic parishioners engaged in contentious dialogue with diocesan leaders from 1994 to 2004. The parish groups experienced a series of dialogues during a ten year period over the issues of parish restructuring and the priest sexual abuse crisis yielding cumulative and progressive changes in perspective-taking, responsibility-taking, and in group capacity to respond to and engage local and institutional authority figures. Group development is observed against a pedagogical backdrop that represents a mismatch between group complexity and leader expectations. In Corinth, Paul’s curriculum was significantly beyond the mental capacity of the community. In the case of Catholic parishioners the curriculum of diocesan leaders was beneath the mental capacities of most of the groups studied. It is proposed that individuals sharing the same order of consciousness, understood as cognitive constituencies, are in a dynamic relationship with other cognitive constituencies in the group that interact within an object-subject dialectic and an agency-communion dialectic. The first describes and explains the evolving cognitive complexity of group knowing, how the group does its knowing, and what it knows when it is doing it (the epistemologies of the group). This dialectic has implications for how intentional groups might be the critical factor for understanding individual growth. The second dialectic describes and explains the changing relationship between group agency, which is enacted either instrumentally or ideologically; and group communion, which is enacted ideationally. The agency-communion dialectic is held in an unstable balance in the knowing, identity, and mission of groups. With implications for the fields of adult education and learning organizations, dynamic complexity theory of group development notes predictable stages of group evolution as each cognitive constituency evolves, and notes the significance of internal and external conflict for exposing the presence of different ways of knowing and for challenging the group toward cognitive growth<br>Thesis (PhD) — Boston College, 2008<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Religious Education and Pastoral Ministry
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White, James F. "Conversion and shared praxis a comparison of the methods of Bernard Lonergan and Thomas Groome /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Sullivan, William. "The role of affect in evaluations according to Bernard Lonergan, ramifications for the euthanasia debate." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0011/NQ35339.pdf.
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Brodrick, Robert J. "Ecclesiology in a Secular Age: Ecclesiological Implications of the Work of Charles Taylor and Bernard Lonergan." University of Dayton / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1294869122.
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Hanchin, Timothy. "A Trinitarian Vision of Education: Bernard Lonergan's Hermeneutics of Friendship and a Catholic University for Our Time." Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104639.
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Thesis advisor: Thomas H. Groome<br>There has been spirited debate regarding the identity of Catholic colleges and universities in America in the fifty years following the Second Vatican Council. The tension of continuity and change was a crucial theme informing the Council, and it echoed throughout Catholic higher education. The development of Catholic higher education in the twentieth century exhibited a dialectic of cultural assimilation to American society, including the prevalent values and practices of its prized educational institutions, and retention of an identity reflecting commitments distinct from its host culture. Moreover, in recent years there has been a sharp decline in the number of priests and nuns on Catholic campuses; their presence once served as an easily identifiable and external marker of Catholic identity. These factors, among others, have contributed to the ongoing conversation regarding the role of the Catholic university in the world today. This conversation unfolds within the larger milieu of the American academy, which is characterized by the hyper-specialization of academic disciplines, the so-called fact/value dichotomy, and the commodification of education. Concerns that animated Blessed John Henry Newman’s The Idea of a University during the nineteenth century persist in our day. Today the lively discussion includes many questions. What is the purpose of Catholic higher education and how is it distinct from secular higher education? What is the relation of Catholic theology to modern/post-modern thought and culture? What is the relation of theology to other academic disciplines at a Catholic university? What is the relevance of Catholic spirituality and its lived practices for the academic mission of Catholic higher education? How should the Catholic university relate to the magisterium? What is the role of doctrinal or ethical dissent in Catholic higher education? Do Catholic universities hold the same understanding of academic freedom as secular American universities? In sum, what does the adjective “Catholic” mean when applied to American higher education today, and what are the implications for the various facets of university life? This dissertation wades into these choppy waters by proposing an organizing vision of Catholic higher education rooted in Trinitarian friendship. Bernard Lonergan, S.J., provides a remarkable account of the synthesis of faith and reason – the logos of Athens with the heart of Jerusalem. His integral hermeneutics is fertile ground in the Catholic university’s quest for self-understanding. Lonergan transposed Thomas Aquinas by integrating theology with modern science and historical studies so that it can mount to the level of our times. He thus realized Pope Leo XIII’s program of augmenting and perfecting the old in light of the new. This dissertation plunges the riches of Lonergan’s Trinitarian theology and hermeneutics in order to propose a vision of Catholic higher education permeated by friendship. The thesis is that Lonergan’s integral hermeneutics – the mutual mediation of the ways “below upwards” and “above downwards” – provides a promising heuristic for the Catholic university’s self-understanding as a participation in the coordinated missions of the Son and the Spirit and therefore sharing in the life of the triune God – by exercising friendship. Lonergan’s Trinitarian theology developed the distinct and cumulative Augustinian-Thomistic tradition with deepened understanding of the psychological analogy and bestows upon the processions an ethical-existential import and heightens the role of divine intersubjectivity. Lonergan’s Trinitarian theology culminates in an analogy of the divine persons as a community of friends: three distinct eternal subjects in perfect friendship. In perfect friendship, they are completely bound together as “another self.” As the analogy of intelligible emanation elucidates, the divine persons are distinct in how they are in relation to one another. The immanent constitution of life in God is integrally related to God’s engagement in history because the divine missions are constituted by the processions of divine persons as bringing about consequent created terms (the hypostatic union and sanctifying grace) that enable human beings to share in the relationships among those divine persons in a new way. The divine missions, the sending of the Word and the Spirit into history, establish new interpersonal relations – friendships – with creation. Lonergan understands the mission of the Word in terms of friendship, specifically how friendship is perfectly expressed in the redemption achieved through Christ’s enacting of the gracious “Law of the Cross.” “For no love is greater than to lay down one’s life for one’s friends” (John 15:13). Lonergan’s account of existential interiority progressed a theological understanding of the “invisible” mission of the Spirit as distinct and coordinated with the “visible” mission of the Word. Through friendship with God, a gift of the Holy Spirit, we are related to God as God is related to God. The missions of the Word and the Spirit enable our assimilation to the divine relations of friendship. Lonergan thus sheds light on Jesus’ extraordinary claim: “ I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father” (John 15:15). Lonergan’s integral hermeneutics is comprised by the mutual mediation of the vectors “below upwards” and “above downwards” in human development. In development “below upwards,” wonder drives the human subject from experiencing through understanding and onwards to judgment of values and loving commitment. Development “above downwards” originates in the dynamic state of being-in-love and cascades from judgment of values to understanding that colors experiencing. That Lonergan identified the extroverted, visible mission of the Word with development “below upwards” and the introverted, invisible mission of the Spirit with development “above downwards” is the basis for identifying his hermeneutics in terms of friendship. Thomas Groome’s renowned shared Christian praxis approach to religious education provides a pedagogical enactment of Lonergan’s integral hermeneutics. Groome has traced the correspondence between the five movements of shared Christian praxis and Lonergan’s philosophy of cognitional interiority. Shared Christian praxis may also be understood as a pedagogy of friendship because it invites friendship with oneself, the Christian Story/Vision, and the other participants throughout its five movements. Shared Christian praxis is a way of education that enables a community of learners to exercise their friendship with God. A pedagogy of friendship is epitomized in Christ’s journeying with the two on the way to Emmaus (Luke 24:13-35). Shared Christian praxis may be summarized as a life to faith to (new) life in faith approach. This dissertation is organized accordingly. Friendship has universal practical meaning in people’s lives and is profoundly significant in the process of education. Conversation, the option for the poor, and worship are three practices whereby a Catholic university may exercise its friendship with God. In each case, friendship’s benevolentia heals wonder “above downwards” from its contraction and atrophy by supplanting concupiscence with love. God has offered us divine friendship in the outer Word made flesh in Christ Jesus and the inner word of love poured out in our hearts by the Spirit who has been given to us by the Father and the Son. Our friendships with one another and with God is wonder therapy and therefore completely integral to the intellectual formation at a Catholic university in our time<br>Thesis (PhD) — Boston College, 2015<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Religious Education and Pastoral Ministry
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Bianchi, Melchin Derek. "Insight, learning, and dialogue in the transformation of religious conflict : applications from the work of Bernard Lonergan." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=115603.
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A wealth of recent scholarship has focused on interreligious dialogue as a resource for the transformation of religious conflicts. Such studies often mention the importance of discoveries or 'insights' as key factors in successful dialogue processes. However, few authors have devoted sustained attention to understanding how insights contribute to transforming conflict dynamics during interfaith dialogues.<br>The present study draws on the cognitional theory of Canadian philosopher Bernard Lonergan as a framework for exploring the significance of insights in interreligious dialogue processes. The study begins with an overview of representative perspectives on learning in interfaith dialogue and conflict transformation. Following this, I offer a detailed analysis of Lonergan's work on insight in understanding, judgment, and practical learning, highlighting the important role that insights play in structuring interpretation and communication in dialogue situations.<br>Drawing on Lonergan's theoretical framework, I explore how insights are implicated in shaping communication in dialogues between religious actors, both in the development of conflicts, as well as in their transformation. Using case studies from dialogues involving Christians, Muslims, and Jews, I examine how mistaken insights can contribute to sustaining relationships of threat among parties in religious conflicts. I then examine how dialogue processes can act as catalysts for the emergence of new and more accurate insights that transform parties' understanding of the conflict. By helping parties correct mistaken interpretations and discover alternate ways of communicating, such insights can often play an important role in facilitating shifts from hostile patterns of interaction to more cooperative forms of engagement.<br>Throughout, I explain how Lonergan's work offers significant advances over existing discussions of insight and its role in conflict transformation processes. His approach identifies a range of different types of insights, and thus facilitates an analysis of the different roles insights can play in structuring communication at different phases of dialogue processes. It also permits a more developed exploration of the various cognitional and environmental conditions that facilitate or frustrate the occurrence of insights in dialogue situations. His work thus constitutes an important resource for theorists and practitioners seeking a better understanding of the cognitive dynamics that contribute to the transformation of interreligious dialogue processes.
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Tomkiss, W. J. "The problem of meaning in theological discourse with special reference to the work of Bernard Lonergan." Thesis, University of Leeds, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.378030.
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Mudd, Joseph C. "Eucharist and Critical Metaphysics: A Response to Louis-Marie Chauvet's Symbol and Sacrament Drawing on the Works of Bernard Lonergan." Thesis, Boston College, 2010. http://hdl.handle.net/2345/1743.
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Thesis advisor: Frederick G. Lawrence<br>This dissertation offers a critical response to the fundamental sacramental theology of Louis-Marie Chauvet drawing on the works of Bernard Lonergan. Chauvet has articulated a significant critique of the western theological tradition's use of metaphysics, especially in interpreting doctrines relating to the presence of Christ in the Eucharist, liturgical sacrifice, and sacramental causality. Chauvet's criticisms raise questions about what philosophical tools allow theologians to develop a fruitful analogical understanding of the mysteries communicated in the sacraments. This dissertation responds to Chauvet's challenge to theology to adopt a new foundation in the symbolic by turning to the derived, critical metaphysics of Bernard Lonergan. The dissertation argues that Lonergan's critical metaphysics can help theologians to develop fruitful understandings of doctrines relating to Eucharistic presence, liturgical sacrifice, and sacramental causality. In addition Lonergan's categories of meaning offer resources for interpreting sacramental doctrines on the level of the time, while maintaining the genuine achievements of the past. Chapter one presents a survey of some recent Catholic Eucharistic theologies in order to provide a context for our investigation. Here we identify existentialist-phenomenological, postmodern, and neo-traditionalist approaches to Eucharistic doctrines. Chapters two, three, and four present a dialectical comparison of Chauvet and Lonergan on metaphysics as it pertains to Eucharistic theology specifically. Chapter two examines Chauvet's postmodern critique of metaphysical foundations of scholastic Eucharistic theology. Our particular concern will be with Chauvet's methods, especially whether his appropriation of the Heideggerian critique of scholastic theology offers an accurate account of Thomas Aquinas, and whether it offers a fruitful way forward in Eucharistic theology. Chapter three explores Lonergan's foundations for metaphysics in cognitional theory and epistemology. Lonergan's critical groundwork in cognitional theory attends to the problems of bias and the polymorphism of human consciousness that lead to a heuristic metaphysics rather than a tidy conceptual system. Chapter four explicates Lonergan's heuristic metaphysics and articulates the elements of metaphysics that enable an understanding of the general category of causality in critical realist metaphysics. Chapter five explores Lonergan's foundations for theological reflection paying particular attention to the importance of intellectual conversion before going on to survey Lonergan's categories of meaning. Chapter six engages the task of systematic theology and proposes an understanding of Eucharistic doctrines grounded in Lonergan's critical realist philosophy and transposed into categories of meaning<br>Thesis (PhD) — Boston College, 2010<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Theology
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Edmunds, John S. "Affective conversion in the writings of John S. Dunne." Theological Research Exchange Network (TREN) Access this title online, 1990. http://www.tren.com/search.cfm?p029-0207.
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Lajoie, Christian. "La compréhension comme fondement de la connaissance chez Bernard Lonergan : l'appropriation de soi de la conscience intelligente et rationnelle." Thesis, Université Laval, 2011. http://www.theses.ulaval.ca/2011/28050/28050.pdf.
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Lumpp, David Arthur. "Current models in Roman, Lutheran, and Reformed prolegomena exposition, analysis, and programmatic assessment /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Hohman, Benjamin J. "Grace and Emergence: Towards an Ecological and Evolutionary Foundation for Theology." Thesis, Boston College, 2021. http://hdl.handle.net/2345/bc-ir:109216.
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Thesis advisor: Frederick G. Lawrence<br>Taking as its mandate the expansive vision suggested by the integral ecology of Laudato Si’, in conjunction with the insights of contemporary ecological and evolutionary theologians, this dissertation proposes a framework for an integral, planetary, and cosmic theology of grace. It draws from and builds upon many of the insights of the leading Catholic contributors to ecological and evolutionary theologies, including especially John Haught, Elizabeth Johnson, Denis Edwards, and Celia Deane-Drummond. Through their various approaches, each emphasizes the created, cosmic effects of both the universal invisible mission of Holy Spirit and the visible mission of Christ’s Incarnation, intended from all eternity and culminating in his passion death and resurrection. Noting the strong resonances with traditional accounts of the economy of grace in human redemption, this dissertation seeks to provide a unitive account of God’s healing and elevation of all of creation through a creative and redemptive economy of grace. This project is also carried out in intentional dialogue with both with traditional understandings of grace, especially as articulated in the speculative and systematic synthesis of St. Thomas Aquinas, and with contemporary scientific understandings of world process. To facilitate this larger conversation, this dissertation also explores Bernard Lonergan’s transposition of grace, nature, and sin from the Medieval theoretical framework into a framework based on interiority, and it relies especially on Lonergan’s explanatory account of the dynamic orientation of nature as “upwardly but indeterminately directed,” as laid out in his generalized emergent probability. However, as Lonergan and his students have only attended to grace in relation to human contexts, the constructive part of this dissertation lays out an understanding of grace as “God’s created relationship of transformative love and care for all creatures that opens them up to ever deeper relationships with God and with each other.” This broad definition makes possible the identification of God’s grace throughout all of creation: humans, other animals, plants, and even “inanimate” matter are caught up in the networks of grace that bring them to greater perfection along three axes: According to their absolute finality, all creation may be observed as existing in a state of ontological praise of its Creator and Redeemer and in a state of eschatological expectation. According to their horizontal finality, each creature is empowered to realize its particular, fleshly excellences in line with its dynamically conceived nature, the account of which nature is described by the vast array of modern sciences. According to their vertical finality, each creature exists in networks of interconnection that undergird the possibility and, sometimes, the reality of surprising and irreducible inbreaking of renewal and emergence. At the same time, this framework also recognizes the elevation of human beings to not only these forms of relative supernaturality, but also to the absolute supernaturality of sanctifying grace and the habit of charity in which we are adopted into the intra-trinitarian life of friendship. By situating this theology of grace in relation to Lonergan’s transposition of nature in the form of his account of generalized emergent probability, the specifically theological character of this account of world process is both distinguished from and related to the other explanatory accounts offered by the whole range of the human, social, and natural sciences. To clarify these relationships and the particular role of theology in dialogue with these other sciences, the final chapters explore the hermeneutical and heuristic value of this theology of grace in relation to the larger conversations around emergence, convergence, and cooperation in evolutionary theory<br>Thesis (PhD) — Boston College, 2021<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Theology
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Little, John David, and res cand@acu edu au. "Lonergan’s Intentionality Analysis and the Foundations of Organization and Governance: a response to Ghoshal." Australian Catholic University. National School of Theology, 2009. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp210.18082009.
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The thesis explores the nature of organization and governance by applying a method of intentionality analysis as elaborated by the Canadian philosopher and theologian, Bernard Lonergan, in his two monumental works, Insight – a study of human understanding, and Method in Theology. The project arose from the writer’s own experience in management education and consultancy. Admittedly, intentionality analysis has not been a major theme in the management literature. However, the late Sumantra Ghoshal drew attention to the consequences of neglecting the dimension of intentionality in business education and management theory, such consequences as unethical practices and even the collapse of corporations, as was the case with Enron. In a paper published by the Academy of Management Learning and Education in 2005, Ghoshal raised a number of crucial and epistemological questions, though he offered no easy answers. In the effort to rise to Ghoshal’s challenge, this thesis argues that Lonergan’s method of intentionality analysis opens new ways to approach the theory and practice of management. It thereby suggests a model relevant to all managerial tasks. Hence, it repeatedly stresses the value of asking questions and of attending to data. It indicates what is involved in the understanding of a given situation, in the making of judgments based on experience, and in the deciding on particular courses of action. In so doing, the thesis clarifies a number of intricate epistemological questions, while emphasising throughout, the vital role of self-knowledge and self-possession. The thesis is essentially a step-by-step discussion of the various elements in intentionality analysis in the context of corporate management. Hence, for the sake of brevity, it designates its “intentionality analysis method” with the acronym, IAM (and in reference to organisational operations, IAMO). To illustrate various aspects of intentionality analysis for the purposes of management education, the author draws on exercises previously used in his involvement in executive workshops. The usefulness of the IAM developed in this thesis is highlighted by comparing and contrasting it with selected management theories on learning and strategy as found in the writings of, for example, Belbin, Janis, Kegan, Revans, Argyris, Nonaka, Takeuchi, Senge, Mintzberg, Ansoff, Lewis and Jaques. The project concludes with a discussion of the pedagogical challenges involved in presenting such material to managers, with reference to some contemporary developments in business education.
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Traska, Brian Andrew. "Philosophy as Faith Seeking Understanding: An Interpretation of Bernard Lonergan's 1972 Lectures on Philosophy of God and Systematic Theology." Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104041.
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Thesis advisor: Frederick G. Lawrence<br>This dissertation seeks to answer the question, arising from Bernard Lonergan's 1972 lectures on philosophy of God and systematic theology, of why he thinks philosophy of God, or natural theology, should be included within the functional specialty Systematics. The author argues that a key to the answer is an analysis of the concrete operations performed by philosophers as they pursue the question of God. Relevant to the distinction between and unity of philosophy of God and Systematics are both natural knowledge of God, which consists of affirmations and negations that can be immanently generated, and supernatural knowledge, which consists of affirmations and negations that cannot be immanently generated and thus require belief in divine revelation in order to be made by humans in this life. There is a way in which Systematics presupposes truths unknowable without revelation that the natural knowledge of philosophy does not, since Systematics includes hypotheses that attempt to account for how those truths could be so, doing so in a way that goes beyond what natural knowledge alone provides. However, even if philosophy results in natural knowledge, when the philosopher is Christian, it often performatively presupposes supernatural knowledge of revelation inasmuch as its inquiry into the question of God often in fact is preceded by and originates from the philosopher's horizon of Christian faith, which is partially constituted by affirmations of truths unknowable without revelation. Performatively, Christian philosophers often seek to understand the Christian God in whom they already believe. This explains Lonergan's practical recommendation to transfer philosophy of God to the theology department, as well as his comment in the essay "Dimensions of Meaning" that once philosophy becomes "existential and historical...the very possibility of the old distinction between philosophy and theology vanishes." Sublated by Systematics, philosophy of God is the aspect of faith seeking understanding that results in analogical understanding and affirmation of God as an unrestricted act of understanding, affirming, and loving. This knowledge provides an explanatory (though analogical) understanding of the God in whom Christians believe through faith. It is even included in theological hypotheses, such as Lonergan's possibly relevant explanation of the Trinity, which takes its starting point from the psychological analogy in which the one unrestricted act of understanding gives rise to a judgment of value and decision. Philosophy also contributes to the control of meaning in systematic theology by ruling out explanations of revelation that are incompatible with natural knowledge. Incorporating philosophy of God into the functional specialty Systematics such that philosophy of God attains "its proper significance" and "effectiveness," the theologian can answer the question of God in a more complete way than is possible through philosophy alone. The dissertation begins in Chapter 1 by giving an account of the distinction between natural and supernatural knowledge of God--as well as the more basic distinction between nature and supernature--in a way that attempts to be adequate to the "the third stage of meaning," in which metaphysical distinctions must have a basis in self-knowledge and self-appropriation. Chapter 2 then explains Lonergan's approach to philosophy of God as that which results in natural knowledge, as in chapter 19 of Insight. Chapter 3 provides an overview of the functional specialty Systematics, which pursues understanding of truths affirmed in the light of faith, including truths unknowable without revelation. Chapter 4 discusses why philosophy of God, when considered in terms of its concrete performance by the Christian philosopher, often is preceded by and emerges from a horizon of faith (and belief) and so is an exercise in faith seeking understanding, with its natural knowledge contributing to Systematics' task of explaining the conditions for the possibility of truths unknowable without revelation. The Conclusion raises and begins to answer further pertinent questions, such as whether Lonergan's understanding of philosophy of God as Systematics holds for non-Christian philosophers<br>Thesis (PhD) — Boston College, 2015<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Theology
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Skogholt, Christoffer. "Hur bör vi förstå relationen mellan självförverkligande och moral? : En undersökning och diskussion av självförverkligandeteoretiska perspektiv hos Aristoteles,Jean-Paul Sartre, Charles Taylor och Bernard Lonergan." Thesis, Uppsala universitet, Teologiska institutionen, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-232904.
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Silveira, Luiz Fernando Castilhos. "Raciocínio e argumentação jurídicos e a dicotomia 'descoberta versus justificação': compreensão, cognição e comunicação em Bernard Lonergan como via para pensar a questão do solipsismo." Universidade do Vale do Rio do Sinos, 2007. http://www.repositorio.jesuita.org.br/handle/UNISINOS/2424.
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Made available in DSpace on 2015-03-05T17:20:07Z (GMT). No. of bitstreams: 0
Previous issue date: 20<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>Este trabalho trata de uma investigação de aspectos do raciocínio e argumentação jurídicos, tomados como caso particular do raciocínio e argumentação em geral enquanto
elementos necessários à produção de conhecimento (jurídico ou qualquer outro). Uma das premissas da pesquisa diz respeito ao fato de que raciocínio ou argumentação jurídicos
compreendem mais do que aquilo comumente atribuído pelos juristas a esses campos. Concepções tradicionais, via de regra calcadas em uma racionalidade típica da modernidade,
se reportam ao Direito como interpretação (de normas, regras, leis, princípios, ou de fatos juridicamente relevantes, e assim por diante) e aplicação (dos mesmos elementos, subsumindo uns aos outros); o papel do processo seria o de permitir que se reconstrua os fatos, por meio da prova e dos argumentos das partes, sendo que a função do julgador seria a de, abstendo-se da discussão, dizer o Direito com base nesses elementos (normas mais fatos). Pode-se dizer,
caricatamente, que argumentação seria toma
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O'Reilly, Christopher Gerard. "Natural knowledge of god after Kant's Copernican revolution : aspects of trancendental method, with special reference to Bernard Lonergan and Jakob Friedrich Fries." Thesis, University of Leeds, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.252693.
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Kanaris, Jim. "Lonergan's notion of the subject : the relation of experience and understanding in intellectually and religiously differentiated consciousness." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23220.
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The notion of "the subject" is central methodologically to the heuristics of Bernard Lonergan, Insight: A Study of Human Understanding (1957; 5th ed., 1992) is Lonergan's most significant work in which he attempts to unveil the ever-elusive dynamics of conscious being as it functions in diverse realms of human thought. Essential to this endeavor is the identification of conscious operations (acts) and their objectifications (contents). This constitutes the "semantic" burden of Insight which, consequently, ought not to be separated from Lonergan's pragmatical mode of investigation. Failure to note this dipolar structure of Insight results in misinformed analyses which are quick to make faulty ideational correlations, thereby excusing out of hand any ingenuity on the part of Lonergan. This study attempts to reverse such trends by examining certain basic relations of the thinking subject in Insight (i.e. "experience" and "understanding"), and by developing the dynamics of such a relation in the larger context of the differentiations of consciousness (i.e. "intellectual" and "religious"), a concept that is brought to full fruition in Lonergan's widely read Method in Theology (1972).
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Harnetiaux, Kateri Marie. "Bernard Lonergan and the National Health Service : how extrapolating from Lonergan's theological method of knowing offers a model in the NHS secular context for addressing and diminishing prejudice and racism in the workplace." Thesis, University of Bristol, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.748533.
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Doran, Robert M. "Subject and psyche /." Milwaukee (Wis.) : Marquette university press, 1994. http://catalogue.bnf.fr/ark:/12148/cb37631010j.
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Matava, Robert Joseph. "Divine causality and human free choice : Domingo Báñez and the Controversy de Auxiliis." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/989.
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This dissertation considers the mystery of the relationship between human free choice and God by focusing on the Controversy de Auxiliis (1582-1607) and the thought of Domingo Báñez, O.P. (1528-1604) in particular. The dissertation comprises four chapters and a conclusion preceded by a preface and brief historical introduction. The preface introduces the issue to be explored and the motivations for exploring it before providing a general synopsis of the dissertation that is more detailed than the present abstract. The historical summary that follows introduces a theological debate that has become widely unfamiliar to contemporary theology, even while conceptually, that debate remains perennial. The four-chapter body that follows may be divided into two general parts: Broadly, chapters One and Two exposit Báñez’s thought, while chapters Three and Four critique it. Chapter One explores Báñez’s positive account of physical premotion, human freedom and sin. Chapter Two examines Báñez’s critique of Luis de Molina S.J.’s alternative proposal, in conjunction with some contemporary sources from both sides of the debate (Molina was Báñez’s principal adversary in the Controversy de Auxiliis). Báñez’s line of critique in Chapter Two is found to be cogent. Chapter Three investigates Molina’s critique of Báñez and finds it too to be cogent, even though Molina’s positive account was found to be problematic in Chapter Two. Chapter Four begins by exploring Bernard Lonergan S.J.’s work on divine causality and human free choice. Lonergan attempts to provide a fresh historical reading of Aquinas that is unencumbered by the presuppositions of the Controversy de Auxiliis. The first part of Chapter Four explains Lonergan’s critique of Báñez and finds it convincing, while the second part of the chapter finds Lonergan’s interpretation of Aquinas problematic from a theoretical standpoint. Chapter Four then offers a constructive critique of Lonergan’s interpretation before advancing an alternative way to think about God’s causation of human free choices. In closing, this dissertation argues that God creates human free choices, but that in creating a human free choice, God, or God’s creative will, is not an antecedent condition that determines choice. Rather, God creates the entire reality of a human free choice—both what it is and that it is—and in so doing, part of the reality God creates just is that choice’s being up to its human agent.
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Curran, Eugene. ""Go and open the door" initial steps towards a future project in adult formation in London /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Gabriel, Ambroise Dorino. "La Conversion dans la théologie de la libération de l'Amérique latine et d'Haïti." Thesis, Université Laval, 2009. http://www.theses.ulaval.ca/2009/26102/26102.pdf.
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Gustafson, Allen. "Faith at work the power of positive questioning and communal listening in the role of discernment for the business professional /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Nilsson, Staffan. "Den potentiella människan : En undersökning av teorier om självförverkligande." Doctoral thesis, Uppsala University, Ethics, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-5792.
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<p>“What characterizes an acceptable theory of self-realization?” The thrust of the present dissertation is towards seeking an answer to this central problem, which stems from the fundamental human experience that life involves change, and that in a modern society such change is often expected to be towards a realization of potentials and the good life for the individual. </p><p>The dissertation has a three-fold purpose. The first is to clarify the content of five modern theories of self-realization from three academic fields. The theories are those of the psychologist Abraham H. Maslow, the philosophers Charles Taylor and Alan Gewirth, and the theologians Reinhold Niebuhr and Bernard Lonergan. These are methodologically studied by the help of seven analytical questions. The second purpose is to perform a lengthwise comparatative analysis of the five theories, the results of which lead to the third; namely to critically discuss several elements of the reality of human life which have proven to be missing or supressed in much of the material.</p><p>The theoretical framework for the dissertation runs along two axes: one concerns what is developed as a distinction between internalism and relationalism, and the other is to cast a critical light on the lack of attention paid by the the theories of self-realization to experiences which run counter to optimistic ideas of individual development, such as death, loss and dependence. </p><p>The dissertation concludes with an outline for a constructive position based on the necessity of a theory’s closeness to experience, and on the need for reconcilitation of what may seem to be unabridgeble in human life. A theory of self-realization must do more than formulate positive conditions for change. It must also take into consideration conditions that are not directly related to, and sometimes even run contrary to, realization of the self.</p>
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Lewis, Paul David. "Ethics and sustainable development: An application of Bernard Lonergan's genetic method." Thesis, University of Ottawa (Canada), 1998. http://hdl.handle.net/10393/20835.
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Cassidy, Joseph P. "Extending Bernard Lonergan's ethics: Parallel between the structures of cognition and evaluation." Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/10039.
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This dissertation is concerned with the foundations of ethical decision-making. It argues that a study of Bernard Lonergan's works on the human good can lead to a heightened awareness of what it means to take responsibility for our being responsible. Just as Lonergan suggested that we turn to the subject and pay attention to how we know in order to understand what we know, so this dissertation attends to how we make decisions. In so doing, responsible decision-making is understood not as one discrete act, but as a process that includes a series of evaluative operations. The dissertation explains Lonergan's levels of the good, and on that basis identifies and explains a structure of three evaluative operations--desiring, deliberating on possibilities, and evaluating/judging the preferability of possibilities for action--which are parallel to Lonergan's three cognitional operations of experiencing, understanding and judging. From there, the study asks whether the three evaluative operations ought to be distinguished from their cognitional counterparts. The question is addressed by noting how Lonergan distinguished levels of operations and/or levels of consciousness. The conclusion is that the same arguments that Lonergan used to identify cognitional operations and cognitional structure can be used to identify evaluative operations and evaluative structure. From there, one of the hallmarks of Lonergan's approach to ethics is considered: namely his claim that values are apprehended in feelings. Lonergan's treatment of value judgements is discussed. A similarity to Kantian ethics is adduced by claiming that the rationality that Kantian ethics grasps is the need for sustainable systems. This same emphasis can be found in the works of Kenneth Melchin. Given that this approach is conspicuously at odds with the positivist position on the irreducibility of the good, the differences between that position and a Lonerganian approach are discussed, the conclusion being that a Lonerganian approach has stronger empirical grounding that the positivist approach. A clarification is then made concerning the supposed virtual unconditionality of value judgements. In contrast to the claims of many Lonerganian scholars, it is argued that this is not an apt way of characterizing value judgements, nor was it favoured by Lonergan. Lonergan's work on self-transcendence as the criterion of the good is then studied. Self-transcendence is explained precisely in the ways that each level of operations sublates previous levels of operations. Two topics of special concern to Lonergan are then reviewed in the light of evaluative structure: bias is explained in terms of getting the order of sublations "wrong"; and conversion is explained in terms of getting the order of sublations "right." The dissertation concludes with an exploration of Lonergan's and Frederick Crowe's explanation of an above downwards dynamism operating in human development. The conclusion applies the dissertation's findings to debates between deontologists and teleologists, arguing for the complementarity of the approaches as well as their inadequacy. (Abstract shortened by UMI.)
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McCarroll, Joseph M. A. "The development of Bernard Lonergan's understanding of divine providence from 'grace and freedom' to 'insight'." Thesis, Queen's University Belfast, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.356896.
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George, Michael. "Ethics and imagination: Contributions from the work of Paul Ricoeur to Bernard Lonergan's intentionality analysis." Thesis, University of Ottawa (Canada), 1994. http://hdl.handle.net/10393/6854.
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Markwell, Hazel Joyce. "The role of feelings in informed consent: An application of Bernard Lonergan's work on affect and cognition." Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/9152.
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Without the unprecedented progress which was experienced in the medical sciences during the last 150 years, it is unlikely that the legal doctrine of informed consent would have arisen. As a result of the advances and treatment innovations, claims against physicians became more common. The legal doctrine arose out of the realization that it was unethical to exclude the patient from choices concerning his/her treatment. As such it was paradigmatic of a relationship between the law and morality, in which morality informs the law and not vice-versa. However, this attempt at addressing an ethical issue by using the law as a guide and the ensuing shift in focus from trust in the physician's beneficence to the rights, autonomy and self-determination of the patient has created another problem in that it has strengthened the alienating behaviour common to many physicians, that of talking at patients rather than with them. The legal doctrine of informed consent has become an overly bureaucratic, impersonal, legal document which fails to adequately consider the highly personal nature of the physician-patient professional relationship. Further, the malaise in the doctrine of informed consent not only has implications for the practice of medicine but also for the authenticity of the human person, since, from an ethical and moral theological perspective, consent (from the Latin consentire---to feel or sense with) touches the entirety of the human subject as a person endowed with freedom, rationality and feelings. Given the integrity of the human person as a combination of both intellect and affect, consent as an expression of the combined faculties of reason and feelings implies a far more significant human action than a verbal expression or a written word. It is essentially a dynamic process of ongoing decision making which precludes its being limited to a mere rational-cognitive perspective. It is the hypothesis of this thesis that if feelings are interpreted and included in the process of decision making in the way in which Bernard Lonergan suggests, we could not only rehabilitate the doctrine of informed consent to a patient-focussed experience but we might also transform it into an effective therapeutic tool that is capable of encouraging human authenticity and enhancing the physician-patient relationship. In attempting to provide a new framework for informed consent, this thesis attempts to reshape the process of discourse. Since the expression of the affective has cultural variations, it has implications not only for personal authenticity, but also for societal transformation. This thesis will be both an analytical argument delving into the structure of informed consent and an attempt at formulating a new foundation for consent which blends the theological with the medico-legal.
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Rosales, Janna Metcalfe. "Method in ecology : Bernard Lonergan and Catholic environmental ethics /." 2002.
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O'Neill, Joanne Monica. "The sacred in art : an interpretative study of Bernard Lonergan's theory of art /." 2003.
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Brodie, Ian Bernard. "Bernard Lonergan's method and religious studies : functional specialities and the academic study of religion /." 2001.
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Heaps, Jonathan. "An Under-Tow in Retrospect: A Philosophy of Religious Experience in the Thought of Bernard Lonergan." Thesis, 2012. https://hdl.handle.net/2144/3732.
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Howells, Edward William. "Mystical consciousness and the mystical self in John of the Cross and Teresa of Avila /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9943078.
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