By Joseph Flanagan
The subject of self-knowledge, brought through classical philosophers, was once taken up and prolonged via Bernard Lonergan in his significant paintings, Insight. during this cutting edge and intricate examine, Lonergan built a scientific approach for figuring out the advance of self-knowledge. Joseph Flanagan stocks with Lonergan the basis that the matter of self-knowledge might be resolved methodically. the aim of this publication is to introduce academics and scholars to this tough topic and to supply readers with a transcultural, normative origin for a severe overview of self-identity and cultural identity.
Flanagan elucidates the complex old context in connection with the emergence of Lonergan's positions; particularly he relates Lonergan's idea to the improvement of recent technological know-how. He then retraces the most arguments of perception as they relate to the subject matter of self-knowledge, and invitations readers to find and ensure inside their very own awake reviews a foundational identification that they percentage with all knowers in an ever-expanding look for fact. this technique of self-appropriation not just unearths a brand new philosophical procedure, but in addition transforms the normal technology of metaphysics by way of subsuming it right into a richer and extra finished moral context.
Quest for Self-Knowledge establishes new floor for philosophical and spiritual discussion and demonstrates how Lonergan's philosophy presents a context that enhances and enriches the analytic and phenomenological ways that dominate Western colleges of philosophy.
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Additional resources for Quest for Self-Knowledge: An Essay in Lonergan's Philosophy
Example text
The whole problem for every serIOUS Christian, according to Klerkegaard, bes on the subjective side, in the riddle of his own path to faith. Not the understanding of any general relation of man to God, not the bUlld10g of any elaborate theological edifice, but the way to eternal blessedness for "my own httle 1" is every Christian's whole concern. But that means, for Klerkegaard, turmng sharply away from systematization and objectIVity to subJectlVlty, to "1Owardness," as Klerkegaard' hkes to call It.
Surely it IS fantastically apart from what concretely, in ItS vague half-meaningless confusion of somethmg and [ 24] THE SELF AGAINST THE SYSTEM nothing, of direction and indIrection, our experience at mos~ bmes is. act philosophic trachbon to something closer to the inner feelmg of our experience (from quantity to quality, as he would say), Klerkegaard so frequently and exphcltly turns back to the Socrates of the dialogues. PlatOnIC influences, m the sense of a Neo-PlatonIc tradition, one may, of course, find everywhere m Western thought.
25 ] DREADFUL FREEDOM through Plato's art, in the person of his teacher. Were it not for the signal exception of Bergson, I should almost feel mchned to take the phIlosophIc revolt of our own day-for instance, in Whitehead-as a further instance of the way in which a rebIrth of philosophy means a return to Plato, a sort of histoncal recollection, If you hke. But, apart from any such tempting generalizations, one may certainly feel In Kierkegaard hImself an uncanny dIrectness m his dealing with the dIalogues and a tremendous power m the msight he draws from them.