Tag: Insight: A Study of Human Understanding

Bernard Lonergan had it backwards; August Hopkins Strong, about right.

This post develops the point of an earlier post on the Roman Catholic theologian Bernard J. F. Lonergan (1904-1984).Image result for bernard lonergan

“If the real is completely intelligible,” Lonergan argued, “God exists. But the real is completely intelligible. Therefore, God exists.” Insight: A Study of Human Understanding, New York: Philosophical Library, 1957, 672; Collected Works of Bernard Lonergan, Book 3, U Toronto Press, 5th ed, 1992.

Image result for bernard lonergan

Lonergan seems to derive the minor premise (“But the real is completely intelligible”) from the alleged fact that the human desire to know, which by nature seeks complete intelligibility, therefore affirms (at least implicitly) the existence of a completely intelligent object (which satisfies that desire).

This affirmation in turn entails the existence of a completely intelligent “unrestricted act of understanding” that understands everything about everything and all the attributes of the God of Christian theism to boot.

Epistemologically self-conscious Christians know that Christ is the light of every human knower. (John 1:9; “In thy light shall we see light.” Psalm 36:9b) They not only know God exists, but know that they know God exists. (Romans 1:18-20)

And so they do not feel a need to prove God’s existence from things allegedly known better, any more than they feel the need to prove the existence of a world order existing independently of their experience of it or the existence of persons like themselves. They reject any presumption of atheism.

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Bernard Lonergan’s “Insight”: on becoming an intellectually fulfilled theist

“Well, they’re deductivists. And you know what I think of deductivists.”

That’s how Bernard J. F. Lonergan, S.J. (1904-1984) answered when I asked him about the Austrian school of economics.

Yes, I did know what he thought of them. More on that presently.

On June 22, 1983 I was on the campus of Boston College, engrossed in an afternoon session on Lonergan’s then-unpublished “Essay in Circulation Analysis,” the economics section of that year’s Lonergan Workshop. (An unofficial edition circulated among Lonerganians.) My aunt, the late Anne T. Flood, Sister of Charity, Ph.D. (Catholic University of America; dissertation on Bishop Christopher Butler and Lonergan) beckoned me from the hallway.

Would I like to meet the great man?

I didn’t return to the classroom.

Patricia “Pat” Coonan, who had known Lonergan since 1945, drove us from Chestnut Hill to Weston, where he was convalescing at the Campion Center. When we arrived, it wasn’t certain that Lonergan was up to a visit. We might have to turn around.

But soon he was ready [my diary shows] and greeted us [from his hospital bed] with a smile. Pat introduced me to the master, and I managed to comport myself properly. I did not interview him, but I did tell him about myself, what his work has meant to me, and even raised the question [of] macroeconomics with him when Pat brought up her difficulties with the “Circulation Analysis.” Lonergan stressed his own macroeconomic approach, not seeming to be aware that [Ludwig von] Mises’ and [Murray N.] Rothbard’s “microeconomic” approach has addressed the “Depression” argument against the free market.

Image result for bernard lonerganIn the aftermath of the Great Depression, immersed in theological studies and spiritual formation between his profession of vows in 1924 and ordination in 1936, Lonergan produced that manuscript. In the ‘70s, after his methodological work was done, he returned to it.

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