Complete Bibliography of Lonergan Studies

REVIEWS

Pirola, G. La Civiltà Cattolica no. 3784 (16^th February, 2008) 405-406.

Lonergan, Bernard. The Triune God: Systematics, vol 12 in Collected Works of Bernard Lonergan. (See LSN 28/2 [2007] 1.)

Ladaria, Luis F. Gregorianum 89/1 (2008) 191-92.

Schweitzer, Don. Religious Studies Review 34/1 (2008) 39.

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Connor, James L. The Dynamism of Desire: Bernard J.F. Lonergan S.J., on the Spiritual Exercises of Saint Ignatius of Loyola. (See LSN 27/4 [2006] 1.)

Reiser, William. Spiritus: A Journal of Christian Spirituality 7/2 (2007) 238-40.

Doran, Robert M. What Is Systematic Theology? (See LSN 26/4 [2005] 1.)

Pambrun, James R. Theoforum 38/2 (2007) 231-38. The review is given the title ‘A Review Essay.’

Gilbert, Paul and Natalino Spaccapelo, eds. Il Teologo e le Storia: Lonergan Centenary (1904-2004). (See LSN27/4 [2006] 2.)

Clarot, B. Nouvelle revue théologique 130/1 (2008) 129-30.

[No author listed]. Archivo Teolόgico Granadino 70 (2007) 371-72.

DISSERTATIONS & THESES

‘According to Bernard Lonergan being is connatural with intelligibility; the universe is ultimately systematic and intelligible right down to the smallest detail. But what does this mean for freedom, and what does this mean for moral responsibility? In this thesis we will examine the grounds of moral responsibility in Lonergan’s early work on Thomas Aquinas’ theory of operative grace ... [T]hrough this thesis we will see that Lonergan’s early works on operative grace are also of fundamental importance to ethics. We will begin with the Pelagian controversy, where the question first emerged. Then we will examine Lonergan’s philosophical and methodological assumptions as he began his “apprenticeship” to Aquinas. And finally we will examine the actual content of Lonergan’s presentation.’ (From the Abstract.)

Meyer, Raymond K. An Evangelical Analysis of the Critical Realism and Corollary Hermeneutics of Bernard Lonergan with Application for Evangelical Hermeneutics. Dissertation for the Degree of Doctor of Philosophy at Southeastern Baptist Theological Seminary, Wake Forest, North Carolina, USA, 2007. Director: Andreas J. Köstenberger.

‘The twentieth century has witnessed radical shifts between extreme objectivity in naïve realism and extreme subjectivity in phenomenology. In the face of these epistemological extremes, critical realism is offered in many varieties as a via media, a middle course between modernity and postmodernity, between objectivity and subjectivity. ... Chapters four and five get to the heart of the dissertation with an exploration of the epistemological and hermeneutical critical realism of Bernard Lonergan, the later chapters giving special attention to Lonerganian scholars Ben F. Meyer and Sean McEvenue who apply the thought of Lonergan to biblical hermeneutics. ... The chief contributions of Lonergan to evangelical hermeneutics considered in this dissertation are Lonergan’s notion of authentic subjectivity and genuine objectivity, his understanding of the “dynamic interdependence and unity” of theological and hermeneutical method, his understanding of understanding itself, and his suggestions related to epistemological foundations, which is a foundation based on human interiority.’ (From the Abstract.)

Lonergan Studies Newsletter 29/3 September 2008

PUBLICATIONS

‘Este libro presenta una reconstrucción interpretativa del curso dado por Lonergan en la Gonzaga University de Spokane, en 1963. Dicho curso consiste en una formulación alternativa e la Filosofía de la educación propuesta en 1959. Aquí Lonergan presenta un método de conocimiento como medio para la autoapropiación. Su teoría abarca primero los elementos del entender (presentacíon empírica, inquirir, entender, concebir) y muestra luego su desenvolvimiento dinámico: habiéndose comparado las semejanzas y diferencias entre el acto de entender científico y el matemático, se capta el dinamismo expresado en una estructura heurística. Ahora bien, como la ciencia clásica se restringe a casos ideales, debe añadirse el acercamiento estadístico. ... La exposición concluye con tres operaciones fundamentales de la enseñanza y aprendizaje: 1) La significación como indispensable en la comunicación, la potencialidad, el conocimiento y la vida de los seres humanos. 2) La mediación como presente en la enseñanza y aprendizaje, y 3) La interpretación como mediación par llegar a la significación pretendida por un autor. De este mode, tenemos un proyecto bien cimentado para autoapropiarnos del conocimiento y del aprendizaje.’

Lonergan, Bernard, SJ. ‘A Requested Review of the Writings of Frederick Lawrence’ Coelho, Ivo. SDB., ed. See, in the present bibliography, Hermeneutics, Postmodernism, Relativism. pp.269-282.

The editor dates this around late 1976 or 1977.

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Beards, Andrew. ‘Logical Foundations: Lonergan and Analytical Philosophy.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 919-39 [111-31].

Bravo, Armando J. Conocimiento y Aprendizaje de Bernard Lonergan. Universidad Iberoamericana, 2008.

An interpretive reconstruction, in Spanish, of Lonergan’s 1963 Spokane lectures on “Knowledge and Learning.” Published with the approval of the Lonergan Research Institute and consent of the University of Toronto Press. See the first entry under “Lonergan,” above.

Byrne, Patrick H. ‘Lonergan, Evolutionary Science, and Intelligent Design.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 893-918 [85-110].

‘This article shows how Bernard Lonergan’s philosophy of science can bring resolution to ... the controversy that arises from Intelligent Design theorists and proponents of neo-Darwinian evolution. ... [It] finds fault with the Intelligent Design arguments, but proposes a different form of design argument–one that accepts neo-Darwinian evolution (or something very much like it). It shows how Lonergan’s analysis of scientific methods grounds his account of evolution, and how much this can overcome the most basic Intelligent Design objections. It then shows how Lonergan’s philosophy of God also can offer a design argument based, not in the complexity of this or that organism, but in the design of evolution itself.’

Chelo, Hugo. ‘Lonergan e John Courtney Murray na Construção da Dignitatis Humanae.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 1145-69 [337-61].

‘[T]he focus of the article is on the main structure of Murray’s apologetic argument for religious freedom, precisely when the author works, as first scribe, upon the first conciliar autonomous draft on Religious Liberty. Through a brief scrutiny of this conciliar text, the article also points out Lonergan’s decisive assessments, although indirectly through the hands of Murray, for a new methodological stance that allowed the final Declaration’s approval.’

Coelho, Ivo. ‘Lonergan and Indian Thought.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 1025-47 [217-39].

‘The article makes a study of the few explicit references to India or the East in Lonergan and goes on to indicate points of resonance between Lonergan and Indian thought. Lonergan is convinced that the structure of human consciousness is transcultural at its core, but he also acknowledges that human consciousness unfolds differently in different cultures. The transcultural element forms the basis of Lonergan’s method, and with the variant element it also forms an “upper blade” or theoretical anticipation with which to approach the “lower blade” consisting of the data to be studied. The article ends with a brief note on possible applications of the method.’

Coelho, Ivo. ‘Hermeneutics as a Return to the Concrete: Fred Lawrence's Meditations On Heidegger, Gadamer And Lonergan.’ See, in the present bibliography, Hermeneutics, Postmodernism, Relativism. pp.235-268.

Coelho, Ivo. ‘Bibliography of the Writings of Frederick G. Lawrence’ See, in the present bibliography, Hermeneutics, Postmodernism, Relativism. pp.283-290.

Coghlan, David. ‘Authenticity as First Person Practice: An Exploration Based on Bernard Lonergan.’ Action Research 6/3 (2008) 351-66.

‘In this article I explore how the notion of authenticity may be grounded in first person practice, rather than in the quality of research data. Drawing on the work of the philosopher-theologian Bernard Lonergan who follows a first person approach and who articulates a notion of authenticity, I explore how authenticity may be framed in terms of being attentive, intelligent, reasonable and responsible in engaging with the challenges of action research.’

D'Souza, Keith, SJ. ‘Habermas and Hermeneutics: The Need for Critical-Hermeneutical Dialectics.’ See, in the present bibliography, Hermeneutics, Postmodernism, Relativism. pp.163-192.

Doran, Robert M. ‘Lonergan and Girard on Sacralization and Desacralization.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 1171-1201 [363-93].

‘This paper appeals to René Girard for help in specifying what might be meant by four categories suggested by Bernard Lonergan: (1) a sacralization to be dropped and (2) a sacralization to be fostered; (3) a secularization to be welcomed and (4) a secularization to be resisted ... Key to the discrimination of the sacred is the Law of the Cross, which is here amplified by Girard’s analysis of the single victim mechanism and its reversal, as these are definitively revealed in the passion, death, and resurrection of Jesus. But key to the discrimination of the secular are Lonergan’s transcendental precepts, which are a specification of nature as a genuine category, one that would enhance Girard’s mimetic theory.’

Duarte, Joaquim Cardozo. ‘A dimensão ética de Insight.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 1249-59 [441-51].

Egan, Philip [A]. ‘Lonergan, Evangelisation and the British Context.’ The Heythrop Journal 49/5 (2008) 794-821.

‘The purpose of this paper is to develop and apply some ideas for the thought of ... Bernard Lonergan ... which might be helpful for grounding and directing pastoral strategies of evangelisation with the Roman Catholic Church in Great Britain. ... We begin with a study of data presented by a range of contemporary British sociologists of religion. Then, we explore Lonergan’s philosophical analysis of culture and cultural shift. Next, we discuss the various theological reactions to Lonergan and to the Second Vatican Council’s call for aggiornamento. We conclude with proposals of a more practical nature regarding the church’s strategies.’ The paper also considers the church as herself a cultural subject.

Egan, Philip A. ‘John Henry Newman and Bernard Lonergan: A Note on the Development of Christian Doctrine.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 1103-23 [295-315].

‘... Lonergan did remain in a two-fold debt to Newman: for his doctrine of assent and for his commitment to history. The manner in which Newman and Lonergan respectively tackle the vexed issue of the development of Christian doctrine is especially illustrative of this and illuminates many other subtle internal relations between them. The author briefly compares Newman’s treatment of doctrine in his Essay on the Development of Christian Doctrine with that of Lonergan in Method in Theology. He then demonstrates that despite the significant differences, Newman and Lonergan actually inhabit genetically related horizons ... Their theologies of divine revelation are complimentary and they make a common commitment, each in their own way, to critical realism.’

Fitterer, Robert J. Love and Objectivity in Virtue Ethics: Aristotle, Lonergan, and Nussbaum on Emotions and Moral Insight. Toronto: University of Toronto Press, 2008.

‘Drawing on Aristotle’s Nicomachean Ethics and the work of Bernard Lonergan and Martha Nussbaum, Fitterer tests the assumption that the inclusion of the emotions leads to bias in objective judgments or when determining moral truths. He first demonstrates how certain cognitive operations set out in Aristotelian virtue ethics can indeed arrive at objective moral truth precisely through the contribution emotions make in moral discernment. Then, drawing on Lonergan’s notion of inductive insight, he argues that objectivity is the result of the properly functioning subjectivity of a moral agent. Finally, building on his study of Nussbaum’s ethical writings, Fitterer concludes that compassionate love is an attitude that actually fosters the likelihood of discerning and choosing the genuine good, and encourages objectivity in moral decision-making.’

Flanagan, Joseph. ‘Lonergan’s New Context for Theology.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 1001-23 [193-215].

‘In the fifteen years between [the] publication of Insight and Method in Theology, Lonergan’s thought underwent some remarkable developments, especially in his understanding of theology. To appreciate these developments, it is first necessary to understand how Lonergan transformed traditional philosophy from a metaphysical psychology to ... a psychological metaphysics grounded in the knower’s own self-appropriation and intellectual conversion. During his post-Insight period, Lonergan gradually extended this new philosophical framework into theology_[,_] making religious conversion the new foundation for theological reflection. ... [I]n Lonergan’s new context, theology became reflection on religion and the mediation of religion into a cultural community. With this new approach to the study of religion, Lonergan was able to establish a new basis for interreligious dialogue.’

Gilbert, Paul. ‘Maréchal, Lonergan et le désir de connaître.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 1125-43 [317-35].

‘Maréchal ... wanted to participate in the movement of renewal of Thomism, which at the time was strongly intellectual ... The natural desire to know God does not come to be without a vital desire that also animates the will in which it comes to a better expression of itself. Lonergan, whose aim was an elaboration of an epistemology of theology, occupied himself primordially with the scientific process. The desire to know leads the knowing subject beyond all the particular sciences, proportioned to our cognitive functions, toward being, which is adequately conceived as the present and future totality of the contents of knowledge. Hence, according to the author of the article, we might think that Lonergan was closer to Maréchal than Maréchal was to Suárez.’

Hermeneutics, Postmodernism, Relativism: Conference in Honour of Fred Lawrence. Divyadaan, Nashik - India, 6-8 September 2007. Divyadaan: Journal of Philosophy and Education, 19/1-2 (2008).

This double issue contains the papers from the conference, plus Lonergan on Lawrence, and a Lawrence bibliography. For individual articles, see listings under Coelho, D'Souza, Karuvelil, Miranda, Lawrence, Lonergan, Puthenpurackal, Sequeira, Swamikannu.

Hess, Peter M.J. and Paul L. Allen, ed. ‘Bernard Lonergan.’ In Catholicism and Science. Westport, Connecticut; London: Greenwood Press, 2008, 139-41.

‘Among Catholic thinkers of the twentieth-century, Bernard Lonergan stands out as one of the most precise and complex philosophers and theologians who has incorporated the natural sciences into a coherent yet massive philosophical system.’

Hughes, Glen. ‘Lonergan and Art.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 991-1000 [183-92].

‘This article ...begins by identifying important parallels between Lonergan’s analysis of art and selected elements in the philosophies of Aristotle, Saint Augustine, Kant, Hegel, Tolstoy, Collingwood, and Heidegger. It then focuses upon Lonergan’s particular emphasis on artistic creation and appreciation as an exercise of human liberty, and as a testimony to the freedom of human consciousness. Developing this theme, it explores how Lonergan’s analysis answers three critical questions: 1) what does art liberate us from? 2) what does art liberate us for? and 3) why is art always about freedom?’

Jacobs-Vandegeer, Christiaan. ‘Insight into the Better Argument.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 1223-47 [415-39]. Previously listed; see LSN 29/2 (2008) 3.

‘...the author argues that the notion of criticizability plays a central role in the communicative rationality that Jürgen Habermas proposes. He also indentifies the incurable errors that Habermas recognizes in the philosophy of consciousness, and explains how Habermas thinks the concept of communicative rationality overcomes these errors. ... In the latter half of the article, the author discusses the cognitional theory of Bernard Lonergan and shows how it (1) avoids the legitimate criticisms Habermas raises against the philosophy of consciousness and (2) supplements and complements the theory of communicative action.’

Karuvelil, George, SJ. ‘Postmodernism and Relativism’ See, in the present bibliography, Hermeneutics, Postmodernism, Relativism. pp.213-234.

Lawrence, Frederick. ‘Between Capitalism and Marxism: Introducing Lonergan’s Economics.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 941-59 [133-51].

‘What capitalist economics call business or trade cycles with their recessions and depressions, and Marxists, in terms of surplus value and exploitation, call crises are fundamental misunderstandings of what Bernard Lonergan conceives as the true intelligibility of the rhythms of production and monetary circulation of the advanced exchange economy. In his circulation analysis he expresses the intelligibility of macroeconomic dynamics in terms of a pure cycle that involves the anti-egalitarian flows proper to basic or consumer goods expansion. ... Crucial to the smooth expansion are (1) the crossover payments between surplus and basic monetary circuits in harmony with the phases of economic development, (2) the re-understanding of profit not as a criterion of economic activity but as involving a group interest that does not strictly “belong” to capitalist entrepreneurs, and yet cannot be negotiated by a socialist bureaucracy.’

Lawrence, Frederick G. ‘Martin Heidegger and the Hermeneutic Revolution.’ See, in the present bibliography, Hermeneutics, Postmodernism, Relativism. pp.7-29.

Lawrence, Frederick G. ‘Hans-Georg Gadamer and the Hermeneutic Revolution.’ See, in the present bibliography, Hermeneutics, Postmodernism, Relativism. pp. 31-54.

Lawrence, Frederick G. ‘The Hermeneutic Revolution and Bernard Lonergan: Gadamer and Lonergan on Augustine's Verbum Cordis—The Heart of Postmodern Hermeneutics.’ See, in the present bibliography, Hermeneutics, Postmodernism, Relativism. pp.55-86.

Lawrence, Frederick G. ‘The Unknown 20^th Century Hermeneutic Revolution: Jerusalem and Athens in Lonergan's Integral Hermeneutics.’ See, in the present bibliography, Hermeneutics, Postmodernism, Relativism. pp. 87-118.

Maloney, Raymond, SJ. ‘de Lubac and Lonergan on the Supernatural.” Theological Studies 69 (2008) 509-527.

The author cites the explanatory power of Lonergan’s material on sublation. He also notes that ‘the upward movement of consciousness meshes with the downward movement of divine love’ in a way that corresponds to ‘de Lubac’s union of natural and supernatural’ (p. 562).

Marianelli, Massimilianao. Ontologia della relazione, la “convenientia” in figure e momenti del pensiero filosofico. Rome: Città Nuova Editrice, 2008.

‘Nella storia del pensiero la parola convenientia e il relativo concetto hanno giocato un ruolo di grande rilevanza assumendo valenza diverse. Il termine ha originariamente un riferimento cosmologico, qualificando l’armonia e la razionalità del cosmo: esprime un ordine al quale gli uomini possono conformarsi, riconoscendosi parte di un tutto. Tale originario riferimento ne implica però anche uno gnoseologico (la conoscenza è corrispondenza, adeguazione, consonanza alle relazioni armoniche presenti nell’universo) e uno etico e morale (indicando fondamentalmente la stessa possibilità per l’uomo di realizzare la propria felicità disponendosi a vivere secondo ragione e secondo natura). Questi significati del termine, che ritroviamo più frequentemente nel mondo greco-latino, sembrano tornare in epoca contemporanea in autori quali Simone Weil e Bernard Lonergan (del quale in appendice al saggio è anche proposta la traduzione dell’inedito Supplementum schematicum de ratione convenientiae eiusque radice). La ricerca non si presenta soltanto come l’analisi filologica di una nozione o di un concetto, bensì come uno studio, storico e teoretico, di una questione centrale della domanda filosofica: del problema della conoscenza come relazione, della condizioni del rapporto in cui si gioca la stessa possibilità di intendere il “mondo” e del ruolo del soggetto quale interprete e insieme momento, come ente situato, proprio perchè inteso e definito da un contesto che lo trascende.’

McPartland, Thomas J. ‘Lonergan’s Philosophy of History: Ontological, Epistemological, and Speculative.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 961-89 [153-81].

‘... Lonergan offers a reconstruction of the philosophy of history by grounding it in his “foundational anti-foundationalism,” which breaks with the pervasive assumption of a radical bifurcation of subjectivity and objectivity. ... [H]is viewpoint ... embraces an ontological philosophy of history that explores the complex and dynamic structures of interaction in historical life that constitute human being (and historicity) as the dialectic of relative horizons and basic horizon. It establishes an epistemological philosophy of history that affirms perspectivism and real historical knowledge, objectivity and evaluation. It clarifies the complex, complementary relations of historical disciplines, the fields in the history of thought, and the prospects of a speculative philosophy of history that focuses on watershed differentiations of consciousness without succumbing to any [a] priori universal history.’

Mendo Castro, Henriques. ‘Bernard Lonergan e a Inteligência: Para uma Introdução ao seu Pensamento.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 823-43 [15-35].

‘The ... article deals with five of the main issues in Lonergan’s work: the relation between knowledge and reality, scientific knowledge and cosmology, human action and ethics, the problem of interpretation, as well as the problem of the relation between the nature of God and philosophy. The article ends with an assessment of the Lonerganian notion of cosmopolis, a notion that represents the power of the community of the spirit in society.’

Miranda, Ashley, SDB. ‘Hermeneutics, Postmodernism and Relativism: The “Why” of This Conference.’ See, in the present bibliography, Hermeneutics, Postmodernism, Relativism, pp. 1-6.

Mongeau, Gilles. ‘Bernard Lonergan as Interpreter of Aquinas: A Complex Relation.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 1049-69 [241-61].

‘The essay proposes a fourfold explanatory schema of the complex relation between the work of Bernard Lonergan and Thomas Aquinas. The first moment of the schema is understood to be the development by Lonergan of a basic interpretive stance towards Aquinas. This basic stance is verified in the work of recent Thomas scholars. Each subsequent moment in the schema is linked by a relation of genetic emergence to the moment or moments that precede it. The author then proposes new directions opened up in Thomist studies by Lonergan’s achievement.’

Morão, Artur. ‘Horizontes e Contexto da Ciência em Bernard Lonergan.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 877-92 [69-84].

‘The main intent of this essay is to expose the ontological presuppositions immanent to scientific praxis, according to B. Lonergan. The Canadian philosopher never considered science as an isolated creation or process within culture; instead, his approach to and analysis of human knowledge is multilayered, taking it as an activity consisting of many operations, occurring at various levels of consciousness, implying a world mediated by meaning, with inevitable ontological presuppositions. Science, then, in its intersection of personal and social moments, implies not only an attitude of cognitive authenticity on the part of individuals, but a corresponding belief as a component of scientific thought and communal theoretical practice.’

This issue of Revista Portuguesa de Filosofia commemorates the 50^th anniversary of the publication of Insight. For individual articles, see listings under Beards, Byrne, Chelo, Coelho, Doran, Duarte, Egan, Flanagan, Gilbert, Hughes, Jacobs-Vandegeer, Lawrence, McPartland, Mendo Castro, Mongeau, Morão, Rizzi, Sala, Samuel, Vila-Chã, Wandinger.

Puthenpurackal, Johnson, OFM Cap.’The Hermeneutic Revolution: The Ontological Hermeneutics of Heidegger’ See, in the present bibliography, Hermeneutics, Postmodernism, Relativism. pp.119-141.

Rizzi, Filippo. ‘Centenário Bernard Lonergan: Celebrações na Universidade Gregoriana.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 1308-1310 [500-502].

Rosenberg, Randall S. ‘The Drama of Scripture: Reading Patristic Biblical Hermeneutics through Lonergan’s Reflections on Art.’ Logos 11/2 (Spring 2008) 126-48.

‘Recent developments have questioned the predominance of the historical-critical method as the only approach to scriptural exigence. ... Another development can be detected in the increasing attention that scholars are giving to the sophisticated modes of biblical interpretation displayed by patristic authors. In light of both developments, the aim of this article is to re-read the patristic mode of exegesis through the lens of the Canadian Jesuit Bernard Lonergan’s ... reflections on art.’

Sala, Giovanni B. ‘Kant e Lonergan: O a priori no Conhecimento Humano.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 1071-1102 [263-94].

‘The present text is a translation into Portuguese of a section of a work by Giovanni Sala on Lonergan and his relation with Kant. It amounts to a comparative study of the gnoseologies of Kant and Lonergan. ... For the Jesuit philosopher, the main interest of his gnoseology consists in an affirmation of the possibility of knowing being ... grounded in the nature of judgment itself and in the nature of human interrogation.’

Samuel, Dimas. ‘A Auto-transcendência Cognitiva do Sujeito em Bernard Lonergan.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 845-76 [37-68].

‘The article ... explores the relationship between the several meanings of “insight,” the different modes of conscious operations of the subject, and the diverse configurations of experience, as disclosed by the dynamic, concrete, and irrestricted [sic] notions of “proportionate being” and “transcendent being”.’

Sequeira, John , OCD. ‘”Understanding is a Happening in Tradition": The Philosophical Hermeneutics of Hans-Georg Gadamer.’ See, in the present bibliography, Hermeneutics, Postmodernism, Relativism. pp.143-162.

Swamikannu, Stanislaus, SDB, ‘The End of Philosophy: A Postmodern Response to the Relativism Debate.’ See, in the present bibliography, Hermeneutics, Postmodernism, Relativism. pp.193-211.

Vila-Chã, João J. ‘Bernard Lonergan: A Inspiração de uma Obra.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 809-22 [1-14].

Wandinger, Nikolaus. ‘ Drama and Conversion: Raymond Schwager’s Dramatic Theology as an Exercise of Bernard Lonergan’s Functional Specialty of Foundations.’ In Os Domínios da Inteligência: Bernard Lonergan e a Filosofia (The Realm of Insight: Bernard Lonergan and Philosophy), ed. João J. Vila-Chã. Revista Portuguesa de Filosofia 63/4 (October-December 2007) 1203-22 [395-414].

‘The author of the article proceeds by (1) introducing the most important elements of Schwager’s dramatic understanding of the Christ event and (2) of Lonergan’s methodology, and then by linking them with one another; (3) he will try to show how Schwager’s subdivision of the Christ event into five acts brings out the contours of Jesus’ struggle with his opponents as an instance of dialectic in Lonergan’s sense; (4) that the Easter experience will be construed as a new, foundational, act that objectifies conversion to human authenticity; and that (5) by discerning all this in the Christ event dramatic theology defines soteriology as the horizon within which Christian doctrines and systematics have to stand and elucidates the way soteriology should be construed; that way dramatic theology determines itself as a foundational enterprise. For the author, ... this constitutes an exemplary case of the genesis of special theological categories.’