Complete Bibliography of Lonergan Studies

Reviews

Bracken, W. Jerome. Nova et Vetera (English Edition) 5/1 (2007) 216-20.

Lonergan, Bernard. Method in Theology.

Yu, Chih Chieh. Universitas: Monthly Review of Philosophy and Culture. 33/11 [2006] 149.

Lonergan, Bernard. A Third Collection.

Huang, Sherlock. Universitas: Monthly Review of Philosophy and Culture. 33/11 [2006] 153.

Crowe, Frederick E. Developing the Lonergan Legacy. (See LSN 25/4 [2004] 1.)

Byrne, Patrick H. International Philosophical Quarterly 46/4 (2006) 511-12.

Groves, Peter. New Blackfriars 87/1012 (2006) 668-70.

Fitzpatrick, Joseph. Philosophical Encounters: Lonergan and the Analytic Tradition. (See LSN 26/3 [2005] 1.)

Fitterer, Robert J. Philosophy in Review/Comptes rendus philophique 26/6 (2006) 409-11.

Kanaris, Jim and Mark J. Doorley. In Deference to the Other: Lonergan and Contemporary Continental Thought. (See LSN 26/1 [2005] 1.)

Groves, Peter. New Blackfriars 87/1012 (2006) 668-70.

Kolaszyc, David. ARC 34 (2006) 291-94.

Sala, Giovanni. Kant, Lonergan und der christliche Glaube. (See LSN 26/2 [2005] 4.)

Muck, Otto. Zeitschrift für Katholische Theologie 128/4 (2006) 467-68.

Seckinger, Stefan. Theologie als Bekehrung: Der konversorische Charakter der Theologie nach Bernard J.F. Lonergan SJ und Karl Rahner SJ. (See LSN 27/1 [2006] 3.)

Gmainer-Pranzl, Frank. Zeitschrift für Katholische Theologie 128/4 (2006) 476-78.

Dissertations & Theses

The author deals with the issue of the development of the existential subject in Lonergan and points out the value that fundamental theology in a foundational meaning  can receive from such a notion. In the extract, the Introduction, chs. IV-V, bibliography and the table of contents have been published.

Kelley, Scott Patrick. Formal Existential Ethics in the Thought of Bernard Lonergan and Ignatius of Loyola. Dissertation for the degree of Doctor of Philosophy, Program of Theology, Loyola University, Chicago, 2006. Director: John Haughey.

‘The underlying, operative question of my entire project concerns the formal relationship of “spirituality” to ethics. I contend that spiritual experience is normative for ethics: one’s elected worldview orders feeling-values according to an appropriate scale of preference. To analyze the normative influence of spirituality on feeling-values, I begin by defining the term spirituality and then use an article written by Karl Rahner as a framework for identifying a particular form of ethics. I then examine the thought of Bernard Lonergan for an adequate account of subjectivity. With a viable anthropology in place, I examine Ignatius of Loyola’s Spiritual Exercises to help understand the normative function of spiritual experience. I conclude with a case study from Dorothy Day’s The Long Loneliness that illustrates the way spiritual experience is normative for moral-decision making.’ (From the Abstract.)

Lonergan Studies Newsletter 28/2 June 2007

Publications

A Korean translation of Lonergan’s articles on grace originally published in Theological Studies 2 (1941) and 3 (1942). The translation is based on the edited version of these articles published as volume 1 in Collected Works of Bernard Lonergan.

Lonergan, Bernard. Insight: estudio sobre la comprensión humana. Segunda edición. Translated by Francisco Quijano. Salamanca, España: Universidad Iberoamericana, 2004.

This is the second edition of a translation originally published in 1999. (See LSN 20/2 [1999] 1.)

Lonergan, Bernard. The Triune God: Systematics, vol. 12 in Collected Works of Bernard Lonergan. Translated from De Deo Trino: Pars systematica (1964) by Michael G. Shields. Edited by Robert M. Doran and H. Daniel Monsour. Toronto, Buffalo, London: University of Toronto Press, 2007.

‘Buried for more than forty years in a Latin text written for seminarians at the Gregorian University in Rome, Lonergan’s important work on systematic theology, De Deo Trino: Pars systematica, is presented here for the first time in a facing-page edition that includes the Latin along with a precise English translation.... With this definitive translated edition, one of the masterpieces of systematic theology will at last be readily available to contemporary scholars.’

Beards, Andrew. ‘Assessing Anscombe.’ International Philosophical Quarterly 7/1, Issue 185 (2007) 39-57.

‘[Elizabeth Anscombe’s] work is characterized by the attempt to retrieve and deploy some of the insights of Aristotle and Aquinas in the light of the philosophical perspective of her mentor, Ludwig Wittgenstein. Bernard Lonergan was...also concerned to retrieve and develop perspectives from the Aristotelian-Thomist tradition in the context of modern and post-modern thought. This article attempts to initiate a critical dialogue between the thought of these two philosophers. Anscombe’s philosophical views on topics such as self-knowledge, conscious intention, and the foundations of ethics are discussed and critically evaluated.’

Bracken, Joseph A. ‘Intentionality Analysis and Intersubjectivity.’ Horizons 33/2 (2006) 207-20.

‘...Lonergan acknowledges the reality of intersubjectivity in human life and sought to incorporate it in various ways into his understanding of theological method. ... Building upon Lonergan’s insights, this essay indicates how his three stages of meaning and different realms of meaning can be expanded in terms of the author’s Neo-Whiteheadian metaphysics of universal intersubjectivity so as to justify a communal and processive approach to truth and objectivity in human affairs.... [T]he resulting synthesis of [Thomist and Neo-Whiteheadian] metaphysical perspectives notably strengthens the position of those who advocate discussion and dialogue over the use of force for the resolution of persistent controversial issues.’ (From the Abstract.)

Brennan, Patrick McKinley. ‘Who’s Responsible for Natural Law?’ Journal of Catholic Social Thought 4/1 (2007) 29-33.

Includes discussion of Lonergan, John Courtney Murray and Reinhold Niebuhr.

Clifford, Catherine E. ‘The Collaboration of Theology and Canon Law in Light of Lonergan’s Theory.’ Studia Canonica 40/1 (2006) 117-36.

‘First,...[this reflection] sets out to describe briefly the activity of the Peter and Paul Seminar to date.... Second, it explores some recent work on the dynamic relationship between theology and canon law.... Ladislas Örsy has drawn on Lonergan’s cognitional theory to propose an understanding of the organic relationship of these two sciences. We shall explore this line of thought further by returning to Lonergan’s generalized empirical method.... Finally, we offer a tentative proposal for understanding the operative methodology that is reflected in the goals and activities of the interdisciplinary Peter and Paul Seminar in terms of Lonergan’s functional specialties.’

Condic, Samuel B. ‘How a priori is Lonergan?’ In Social Justice: Its Theory and Practice. Proceedings of the American Catholic Philosophical Association, ed. Michael Baur, vol. 79 (2005) 103-16.

‘...Jeremy Wilkins and John F.X. Knasas differ sharply over the correct interpretation of St. Thomas, Bernard Lonergan, and the very nature of cognition itself.... This debate is clouded, however, due to a lack of appreciation for key terms, specifically “sensation” and Lonergan’s own phrase “the notion of being.” Using the distinction between precisive and non-precisive abstraction, the author clarifies the relevant sense of “sensation” and its related concepts.... Contrary to what is supposed by Knasas, the notion of being, for Lonergan, contributes no formal or constitutive element to human knowing, and is in fact a pure potency with respect to intelligibility. Accordingly, any concerns or charges of crypto-Kantianism with respect to Lonergan are unfounded.’ (From the Abstract.)

Crowe, Frederick E. ‘Is God Free to Create or Not Create?’ In The Importance of Insight: Essays in Honour of Michael Vertin, (See Liptay, below), 85-96.

‘Is it possible that our thinking about freedom and necessity is blocked by a too ready application of the yes-or-no dichotomy?.... A two-valued logic will say it is true or false, one or the other, but a three-valued logic will give us a third option: true, false, or indeterminate. Philosophers..., pondering the problem of alteration from being x to being y, developed a concept of fieri for the movement itself: not being-x and not being-y, but a becoming. These cases are far from our problem, but they raise the question whether our tertium is not just a dream but a possibility. Does the sharp division of ‘free’ and ‘necessity’ exclude a possible third option?’

Crysdale, Cynthia. ‘The Character of Moral Value, Moral Knowledge, and Moral Debate.’ In Ethics and the New Genetics: An Integrated Approach, (see Monsour, below), 79-89.

The paper explores: ‘the dynamic and contextual nature of moral knowledge and decision,’ with an emphasis on the good as always concrete; the distinctions and relations among particular goods, the good of order, and terminal values; ‘the notion that moral debate have no resolution owing to an infinite regress in the plurality of view present at the table,’ and argues that it is not impossible to determine a correct moral position.

Crysdale, Cynthia S.W. ‘Risk, Gratitude, and Love: Grounding Authentic Moral Deliberation.’ In The Importance of Insight: Essays in Honour of Michael Vertin, (See Liptay, below), 151-71.

‘My intent [in this essay] is to follow Vertin’s lead by explicating how we engage in ‘deliberative insight’ as a way to ground an ethic for the current situation. My general position is that a number of mistaken views on moral deliberation serve to bolster false understanding of ourselves as moral agents.... I will proceed through three sections: first discussing the probability-shaped nature of moral deliberation, then examining Vertin’s (borrowed) insight about complacency and concern in deliberative insights, and finally alluding to religious love as transvaluing all other values in light of transcendent meaning.’

Danna, Valter. Bernard Lonergan: Il metodo teologico, le scienza e la filosofia. Cantalupa (Torino): Effatà, 2006.

‘Questo volume riprende e amplia gli interventi di un convegno tenutosi presso la Facoltà Teologica torinese nel 2005 sul metodo e il pensiero del gesuita canadese Bernard J.F. Lonergan, teologo, filosofo, metodologo ed epistemologo. Si è voluto presentare la feconda riflessione metodologica ad epistemologica del pensatore canadese, frutto di un’acuta intelligenza e di una vasta esperienza di insegnamento prima in Canada e poi all’Università Gregoriana di Roma.’

Dool, John. ‘Discerning Catholic Positions on Particular Ethical Issues.’ In Ethics and the New Genetics: An Integrated Approach, (see Monsour, below), 108-17.

‘In trying to discern the Catholic position on moral issues, we commonly turn to three sources: the magisterium..., the reflection and insights of theologians, and the conscience of the individual.... I would like to borrow some insights from Lonergan to suggest one way in which the three elements can be both brought into balance and intrinsically linked.’

Doran, Robert M. ‘Empirical Consciousness in Insight: Is Our Conception Too Narrow?’ In The Importance of Insight: Essays in Honour of Michael Vertin, (See Liptay, below), 49-63.

‘This paper turns to Bernard Lonergan’s Insight for confirmation of a position already tentatively explored, namely, that we (the community of Lonergan’s students) might want to expand the standard conception of first, or empirical, level of consciousness so as to include in empirical consciousness received meanings and values. In this way we will be able to make our own what is salutary in Martin Heidegger’s notion of Verstehen, in Ludwig Wittgenstein’s insistence on the public meaningfulness of language, and in Hans Urs von Balthasar’s ‘taken to be true’ (Wahrnehmen) the received forms expressive of God’s revelation.’

Drilling, Peter. ‘The Psychological Analogy of the Trinity: Augustine, Aquinas, and Lonergan.’ Irish Theological Quarterly 71/3&4 (2006) 320-37.

‘The author argues that the psychological analogy of the Trinity should not be left aside or overlooked, since for Christians willing to attend to the operations of human consciousness, the analogy offers an understanding of the divine Trinity that is fruitful for Christian theology and spirituality.’

버나드 로너간의 교육철학과 한국사회의 적용 (The Educational Philosophy of Bernard Lonergan and the Application to Korean Society). Papers from the Lonergan International Academic Symposium [국제학술심포지엄] held in Seoul, Korea by the Pastoral Institute of the Catholic Theology University in Seoul from March 21^st to March 31^st.

A bound volume of the papers has been produced. See listings under Insook Kim, Lovett, McShane and Seo.

Guglielmi, G. “La questione di Dio in Bernard Lonergan,” Rassegna di Teologia 48 (2007) 19-38.

The article deals with the issue of God in Lonergan’s thought, starting with his idea of the ‘existential turning-point’ and the centrality of the ‘religious experience.’ In Insight, Lonergan treated mainly within the cognitive field, but following the new anthropological approach, he treats the question of God within the experience of a religious involvement which is a radical experience of 'falling in love,' the completion of man's conscious intentionality, and a gift of God (Rm 5,5).

Hefling, Charles. ‘Revelation and/as Insight.’ In The Importance of Insight: Essays in Honour of Michael Vertin, (See Liptay, below), 97-115.

‘Can a methodical, historically minded, “existential” theology that takes self-appropriation seriously claim any turf of its own? Or does Athens annex Jerusalem? .... I will attempt...to investigate one component of an answer: the notion of revelation itself.... By understanding it, I mean...understanding it as Lonergan did or might have done. My discussion hovers between the indirect discourse of reporting on what Lonergan himself wrote and the direct discourse of explaining how revelation can be understood as a Christian doctrine that is true.’

Insook, Kim, Theresa. 강: 로너간의 교육철학의 특성(김인숙). (‘The Character of Lonergan’s Educational Philosophy.’) In The Educational Philosophy of Bernard Lonergan and the Application to Korean Society, (See this title, above). 18-48.

Kerr, Fergus. Twentieth-Century Catholic Theologians: From Neoscholasticism to Nuptial Mysticism. Oxford: Basil Blackwell, 2007.

Lonergan is discussed in chapter 7 (pp. 105-20). Kerr concludes his discussion of Lonergan with the following: ‘In years of sustained study, Lonergan worked out, on his own, a revolutionary reading of Thomas Aquinas, first in reconstructing the history of Aquinas’s doctrine of grace, then his theory of knowledge.... Lonergan allowed that he played a modest part in the wider process of renewal in Catholic thought.... In his reflections on the mystery of subjectivity,...on ‘the fated call to dread [sic] holiness,’ Bernard Lonergan (like Chenu, de Lubac and Karl Rahner) calls the reader into a form of theological work which is simultaneously an ascetic discipline—a spirituality so to speak.’

King, Jason. ‘Bernard Lonergan’s Theology of Marriage.’ Josephinum Journal of Theology 14/1 (2007) 71-87.

‘In this essay, I set about explaining what I understand to be the most significant claim in Lonergan’s essay on marriage: one can only understand marriage by situating it in “the general field of human process...the context of nature, history, and grace.” It is this move that I believe enables Lonergan to understand the multidimensional aspect of marriage, the relationship between these aspects, and thereby provides a framework that not only anticipates current scholarship but provides a way to synthesize it. My main purpose...is to retrieve Lonergan’s insights on marriage.’

Lamb, Matthew. ‘Lonergan’s Transposition of Augustine and Aquinas: Exploratory Suggestions.’ In The Importance of Insight: Essays in Honour of Michael Vertin, (See Liptay, below), 3-21.

‘[Lonergan] was able to grasp in method the key habits and skills underpinning the theological life, and in the two phases of theology, along with the transposition of metaphysical wisdom, he found the keys to recovery and transposition itself that heals the serious deformations of religious and theological truth generated by the modern and postmodern truncations of theological and philosophical wisdom.’

Lawrence, Fred. ‘The Ethic of Authenticity and the Human Good, In Honour of Michael Vertin, an Authentic Colleague.’ In The Importance of Insight: Essays in Honour of Michael Vertin, (See Liptay, below), 127-50.

‘Social ethics and political philosophy require an idea of the common good that takes seriously the modern concern for values and the ethics of authenticity. Bernard Lonergan’s notions of value and of the human good contribute to a more integral view of the meaning of being human in a world dominated by liberal individualism and consumerism. His ideas have an affinity with many postmodern endeavours to address this concern even as he avoids the pitfalls of those approaches.’

Liptay, John J. Jr. and David S. Liptay, eds. The Importance of Insight: Essays in Honour of Michael Vertin. Toronto, Buffalo, London: University of Toronto Press, 2007.

A Festschrift in honour of Michael Vertin. ‘His service and contribution to the University of Toronto’s academic community and the global Lonergan community, and, in addition, his profound influence on the lives of hundreds of former students, make him a most worthy subject for a Festschrift.’ For contributors, see listings under Crowe, Crysdale, Doran, Hefling, Lamb, Lawrence, Liptay and Liptay, McGrath, McShane, Melchin, Morelli, O’Gara, and Sullivan and Heng.

Liptay, John J. and David S. Liptay. ‘Introduction.’ In The Importance of Insight: Essays in Honour of Michael Vertin, (See Liptay, above), vii-xiv.

‘This volume of essays has two different but related purposes. First, it is intended as an expression of gratitude to and esteem for Michael Vertin.... [It] is also intended as a significant contribution to the study of Bernard Lonergan’s thought, and, in particular, looks to attest to the importance of Lonergan’s articulation of insight itself, and to how it can be applied to fields of cognitional theory, theology, ethics, and politics.’

Lovett, Brendan. ‘Key to the “Background” of Lonergan’s Method in Theology.’ In The Educational Philosophy of Bernard Lonergan and the Application to Korean Society, (See this title, above). 52-61 (in Korean), 107-22 (in English).

‘I am asked to identify the key to the “Background” half of Method in Theology. I will begin by working towards some sense of the question to which the whole of Lonergan’s life-work was an answer. It is a question that arises out of experienced cultural crisis, out of a sense of horror at what is being done to human beings by their institutions and governing ideologies in the twentieth century.’

Maillet, Gregory. ‘“Fidelity to the Word”: Lonerganian Conversion through Shakespeare’s ‘The Winter’s Tale’ and Dante’s ‘Purgatorio.’” Religion and the Arts 10/2 (2006) 219-43.

‘The present essay demonstrates that all four elements [intellectual, moral, aesthetic and religious] of Lonerganian conversion, in diverse ways and in varying degrees, can be explored through the study of two classic works of literature: Shakespeare’s The Winter’s Tale and Dante’s Purgatorio. Not only do the major characters in these texts undergo transformations, or conversions, that can be illuminated through Lonergan’s concepts but, moreover, both texts as whole use complex aesthetic methods to attempt a similar transformation in their reader. As such..., these works of literature both illuminate the meaning of authentic conversion and seek to enact its effects.’ (From the Abstract.)

McGrath, S.J. ‘The Excessive Meaning of the Imaginal and Indirect Communication in Methodical Philosophy.’ In The Importance of Insight: Essays in Honour of Michael Vertin, (See Liptay, above), 64-81.

‘The following is an effort to amplify the significance of the image in methodical philosophy. I question Lonergan’s distinction between “the sphere of the ulterior unknown, of the unexplored and strange, of the undefined surplus of significance,” from “the sphere of reality that is domesticated, familiar, common.” Is a surplus of significance not in fact constitutive of everyday living? Does this distinction of “two spheres of reality” conceal a more original unity of the strange and the familiar? My thesis is that everyday images are horizoned by an excess of meaning, and infinite mysteriousness, which makes any talk of distinct spheres of reality artificial.’

McGuckian, Michael C. ‘The Role of Faith in Theology: A Critique of Lonergan’s Method.’ Irish Theological Quarterly 71/3&4 (2006) 242-59.

‘Theology has been traditionally defined as “faith seeking understanding,” the science taking the faith of the Church as its starting point. Lonergan, in Method, says that positive theology has no normative presuppositions. This article sets out to show that the faith of the Church is the presupposition of all theology.’ Thus, the author argues that ‘Lonergan is quite wrong in suggesting...that the data of theology need only be decided when “the sixth functional specialty, doctrines is reached.” The fact of the matter, on the contrary, is that this issue is settled for a theologian by his confessional commitment, and it is settled for him long before he begins to study theology....’

McShane, Philip. ‘The Importance of Rescuing Insight.’ In The Importance of Insight: Essays in Honour of Michael Vertin, (See Liptay, above), 199-225.

‘The second section [of the essay] takes up the question of my title. Section 3 focuses on the logic of the rescue talked of in the title. Section 4 turns to the topic of function, and section 5 enlarges on that under the title “Praxis.” Section 8...turns on the ongoing context that is Mike Vertin. Section 9 broadens the reflection to the context that we all are. Section 10 seeks to identify the context that I am and that you are, and the eleventh section raises the question of a fuller response.’ The final section is ‘a push for unity,’ ‘for some integral perspective on the volume.’

McShane, Philip. ‘Applying Lonergan’s Suggestions about Education.’ In The Educational Philosophy of Bernard Lonergan and the Application to Korean Society, (See this title, above). 71-86 (in Korean), 123-40 (in English).

‘What seems good to me to do here...is to take what is undoubtedly the most troublesome and confused zone of present education, economic education, and give some pointers about educational changes that could work. The importance of this decision of mine is that it brings to the fore a part of Lonergan’s practical thinking that, if we are honest in accepting his integral suggestions, we cannot personally dodge here and now.’

McShane, Philip. ‘Lonergan’s Educational Philosophy: Elements of Implementation.’ In The Educational Philosophy of Bernard Lonergan and the Application to Korean Society, (See this title, above). 1-14 (in Korean), 89-106 (in English).

‘I take my lead from a note of Lonergan in his chapter on “Systematics” in Method in Theology. Lonergan remarks there: “The key issue is whether concepts result from understanding or understanding results from concepts.”’

Melchin, Kenneth R. ‘Democracy, Sublation, and the Scale of Values.’ In The Importance of Insight: Essays in Honour of Michael Vertin, (See Liptay, above), 183-96.

‘This essay forms part of a wider set of explorations...into the challenges to ethics posed by our experiences and ideas of democracy. My concern here is with the way our commitment to democratic pluralism seems to require the relativization of values.... It has seemed to me that Lonergan’s insights into an integral scale of values could help sort out some of these difficulties.... In this exploration, I have asked whether Lonergan’s philosophy provides grounds for differentiating among different kinds of values, not simply on the basis of their cultural origins or their fields of operation, but according to more basic, generalizable criteria rooted in the structure of consciousness.’

Monsour, H. Daniel, ed. Ethics and the New Genetics: An Integrated Approach. Toronto: University of Toronto Press, 2007.

Papers from a 2002 ‘think tank’ sponsored by the Canadian Catholic Bioethics Institute in which an interdisciplinary group of ethicists, geneticists, physicians, lawyers, and theologians gathered in an attempt to apply Bernard Lonergan’s notion of functional specialization to the ethical debates surrounding genetics. The papers attempt to accomplish two tasks: first, they explore some of the advances in human genetics that continue to prompt ethical debate and outline the different stances taken on critical issues; second, they examine those stances in the context of Catholic moral and religious thought. For papers dealing explicitly with Lonergan’s thought, see listings under Crysdale, Dool, Rixon, Sullivan and Vertin.

Morelli, Mark D. ‘Obstacles to the Implementation of Lonergan’s Solution to the Contemporary Crisis of Meaning.’ In The Importance of Insight: Essays in Honour of Michael Vertin, (See Liptay, above), 22-48.

‘I shall describe, first, salient symptoms of the breakdown of the classical control of meaning. Secondly, I shall outline Lonergan’s understanding of the epochal shift from classicism to modernity. Thirdly, I shall say a bit more about Lonergan’s innovative conception of the type of foundation that is needed to meet the demands of our times.... Finally, I shall introduce a nest of terms I find helpful for the exposition of the obstacles, identify two major obstacles, and propose two ways in which those obstacles may be at least mitigated if not thoroughly overcome.’

O’Gara, Margaret. ‘Two Accounts of Reception.’ In The Importance of Insight: Essays in Honour of Michael Vertin, (See Liptay, above), 116-24.

‘In this article I want to focus on how Bernard Lonergan’s discussion of knowing can correct false understandings of reception and provide a basis for the correct one. This is a significant issue for ecumenical dialogue, which increasingly recognizes the necessity of reception for the discernment of authoritative teaching.’

Ormerod, Neil. ‘Theology, History and Globalization.’ Gregorianum 88/1 (2007 ) 23-48.

The article ‘...considers...globalization, in light of Doran’s theology of history. It analyses the vital, social, cultural, personal and religious issues raised by globalization. It argues that the driving force of globalization is the creative drive of practical intelligence, particularly at the social, economic level.... It identifies the impact of globalization on religion, with particular reference to inter-religious dialogue, and asks how religion may contribute to the healing of the global issues of evil which confront us.’

Raymaker, John. Empowering Philosophy and Science with the Art of Love: Lonergan and Deleuze in the Light of Buddhist-Christian Ethics. Lanham, MD.: University Press of America, 2006.

‘Philosophy and science are subject to conflicting interpretations, such as the rules of positivism and analytic thought. Bernard Lonergan and Gilles Deleuze have both assessed such issue in complementary fashion. This book examines their arguments through the application of mathematical theories and Buddhist-Christian ethics in an attempt to bridge the religious-secularist divide exacerbated by postmodernism.’ (Publishers blurb.)

Rixon, Gordon. ‘Religion as the Dynamic Horizon of Moral Discernment.’ In Ethics and the New Genetics: An Integrated Approach, (see Monsour, above), 93-104.

‘How are we to understand the role and significance of religion within the diverse, at times clashing, matrices of meaning and value that are formed by the kaleidoscopic intersection of the sciences, cultures, and philosophies?.... Some would argue that widespread adherence to a religious tradition is an obstacle to world peace and security.... Is religion...a hegemonic encroachment, requiring vigorous resistance?.... I propose to respond to these questions by exploring an aspect of Bernard Lonergan’s methodologically grounded intellectual project, within which he develops an account of the dynamic core of the human subject’s intentional operations, of the immanent intelligibility of emergent world process, and of the fuller intelligibility of transcendent knowledge.’

Seo, Dong-Su. ‘A Comment on Fr. Brendan Lovett’s ‘Key to the “Background” of Lonergan’s Method in Theology.’ In The Educational Philosophy of Bernard Lonergan and the Application to Korean Society, (See this title, above). 67-70.

Streeter, Carla Mae, O.P. "Crafting New Theological Categories for Interfaith Dialogue,"
In Medio Ecclesiae, ed. Richard Peddicord, OP (Bloomington, IN: Authorhouse, 2007; UK: Milton Keyes, 2007) 215-38.

The book is a festschrift for Benedict Ashley, OP for his 90th birthday.

Sullivan, William F. ‘Expanding Horizons for Moral Discernment: A Retrospective Synthesis.’ In Ethics and the New Genetics: An Integrated Approach, (see Monsour, above), 165-77.

This final paper from Ethics and the New Genetics attempts to bring into a single perspective the papers from Part I of the volume, which highlight the opposed stances on some bioethical issues in human genetics, the papers from Part II of the volume, which attempt to differentiate the ‘pre-empirical components’ in the opposed stances, and the papers from Part III of the volume, which attempt to move toward determining normative stances from among the opposed stances.

Sullivan, William F. and John Heng. ‘Moral Education of Health Care Professionals.’ In The Importance of Insight: Essays in Honour of Michael Vertin, (See Liptay, above), 172-82.

‘...we first show why a framework that emphasizes only an uncritical form of patient autonomy is inadequate. We then consider the pivotal role of feelings, or affective cognitions, in apprehending values. On this issue, we will highlight some important contributions made by Michael Vertin.... Finally, we will propose that a proper account of the role of feelings in apprehending genuine values points to the significance of spirituality in health care and in health care ethics.’

Symington, Paul. ‘The Unconscious and Conscious Self: The Nature of Psychical Unity in Freud and Lonergan.’ American Catholic Philosophical Quarterly 80/4 (2006) 563-80.

‘As opposed to Freud’s theory, which is based on an imaginative synthesis of the classical laws of natural science, Lonergan considers psychical and organic function as concretely integrated in human functionality according to probabilistic schemes of recurrence. Consequently, Lonergan offers a theory of the psychological problems of repression and inhibition not primarily as functions of subverted organic desires, but more properly according to the functioning of intellectual bias. Lonergan thereby provides a more comprehensive understanding of the unity of the human self at the psychical level.’

Vertin, Michael. ‘Employing Functional Specialization: Overview of a Group Experiment.’ In Ethics and the New Genetics: An Integrated Approach, (see Monsour, above), 3-12.

‘Though he developed it [functional specialization] for multidisciplinary theological investigation in particular, Lonergan envisioned functional specialization as potentially fruitful for any multidisciplinary scholarly or scientific investigation and, indeed, for the complete set of such investigations. The present chapter provides more details about functional specialization and about the effort by the Canadian Catholic Bioethics Institute to utilize it for the multidisciplinary study of a specific set of bioethical issues.’