By Jim Kanaris
Explicates the philosophy of faith rising from the paintings of Bernard Lonergan, the esteemed theologian who reinvigorated Catholic suggestion within the 20th century.
Read Online or Download Bernard Lonergan's Philosophy of Religion: From Philosophy of God to Philosophy of Religious Studies PDF
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Extra info for Bernard Lonergan's Philosophy of Religion: From Philosophy of God to Philosophy of Religious Studies
But his account of it, though commendable at one level is incomplete at another. Awareness, for Lonergan, is not fundamentally “awareness of,” which is what drives Chalmers to distinguish it from consciousness as its objective feature. If seeing is an awareness of nothing but color and hearing is an awareness of nothing but sound why are both named “awareness”? Is it because there is some similarity between color and sound? Or is it that color and sound are disparate, yet with respect to both there are acts that are similar?
17 Others might want to opt for the early 1950s as the more likely date, with chapter 17 of Insight, for instance, in which Lonergan makes clear references to the dynamics of religious experience in his analysis of myth and mystery. Indeed, one could go as far back as 1943, to a paper entitled “Finality, Love, Marriage” where he provides an extended treatment of love, later to become his signature term for religious experience. ”18 The fact is that Lonergan as a religious was always preoccupied in one way or another with religious experience.
There would have been no grounds to discredit Lonergan as a modernist. We already saw that he openly declared, even in his so-called Kehre stage, that reason could attain to knowledge of God and that such pursuits, despite growing distaste for them, were entirely in keeping with the demands of historical consciousness, thought by “modernists” to have ﬂattened such philosophical concerns. It would be difﬁcult to imagine Insight receiving its imprimatur had Lonergan reasoned otherwise, had his conclusion in chapter 19, for instance, been equivocal or made contingent upon the type of self-validating exercise of the previous chapters—precisely what Lonergan later admitted it should be.