Body-Psyche-Mind in the Self-Appropriation of the Subject

253 Pages·2014·1.65 MB·English

BODY-PSYCHE-MIND IN THE SELF-APPROPRIATION
OF THE SUBJECT: COMPLEXIFYING LONERGAN’S
ACCOUNT OF NATURE AND SUPERNATURE

Thesis Paper Submitted to the Faculty of Theology of Regis College and the Theology
Department of the Toronto School of Theology in partial fulfillment of the Requirements
for the degree of Doctor of Theology awarded by Regis College and the University of
Toronto

by

Mary Josephine McDonald

Toronto, 2014

© Mary Josephine McDonald

Body-Psyche-Mind in the Self-Appropriation of the Subject:
Complexifying Lonergan’s Account of Nature and Supernature

Mary Josephine McDonald
Faculty of Theology, Regis College
and the Department of Theology, Toronto School of Theology
2014

Abstract
In the opening page of Method in Theology, Bernard Lonergan expresses a
concern that theology would understand its role at this important juncture in history—a
time when the modern world enters a new realm of meaning, one that represents a shift
from classicism to interiority. In order to fulfill its task of mediating “between a cultural
matrix and the significance and role of a religion in that matrix,”1 Lonergan states that
theology must understand that it is no longer a “permanent achievement,” but rather “an
ongoing process.”2 In proceeding, therefore, theology must become acquainted with the
“framework for collaborative creativity” in the “ongoing process” that Lonergan calls
method.3 In addition, Lonergan emphasizes that “a contemporary method would
conceive those tasks in the context of modern science, modern scholarship, modern
philosophy....”4
This thesis has sought to “collaborate creatively” with “modern science” in order
that both theology and the cultural context might be mutually enriched. By drawing on
the insights of the science of neuroplasticity, this thesis undertakes the methodological

1 Bernard Lonergan, S.J., Method in Theology (Toronto: University of Toronto Press, 2003), xi.
2 Ibid.
3 Ibid.
4 Ibid.
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task involved in developing an understanding of the bodily aspect of the human person in
an interiority analysis. Within the eight functional specialties that Lonergan outlines in a
contemporary method of theology, this work performs tasks within Foundations. While
inclusive of Foundations, the primary goal of this work is the development of a
theological anthropology. Development occurs by bringing to light the significance of
the body in a theological anthropology.
Lonergan’s question, “What in terms of human consciousness is the transition
from the natural to the supernatural?” in “Mission and the Spirit,”5 along with his
articulation of the body-psyche-mind relations in his principle of correspondence in
Insight,6 provide the framework for this development. A developed understanding of the
body’s role in the transition from the natural to the supernatural furthers Doran’s work on
psychic conversion by including “body data” in the self-appropriation of the unconscious.
Such an integration of the organic and psychic spontaneities with conscious operations
increases the probability of authentic agency in the unfolding of the Reign of God.

5 Bernard Lonergan, S.J., “Mission and the Spirit,” in A Third Collection, ed. Frederick E. Crowe
(Mahwah, NJ: Paulist Press, 1985), 23.
6 Bernard Lonergan, S.J., Insight: A Study of Human Understanding, vol. 3, Collected Works of Bernard
Lonergan, ed. Frederick E. Crowe and Robert M. Doran (Toronto: University of Toronto Press, 1992), 555.
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Acknowledgments
I cannot begin to express my heartfelt gratitude for all that has made this thesis
possible without first acknowledging my awareness that its possibility and probability
emerged through a graced shift in conditions. It truly is an amazing thing to look back
and discover God’s grace at work in the timely coming together of so many people,
opportunities and life situations needed to help me through the doctoral journey. God is
so good.
I owe my late husband, Bill McDonald, my first debt of gratitude. His love for
me has changed me. He believed in me and recognized in me gifts that I had not
recognized in myself. It was his wish that I study theology. Without him I never would
have considered working toward ways to make this happen in the many preparatory years
needed beforehand.
During the doctoral journey, I lost both of my dear parents. On one of my visits
prior to their deaths, I came to their bedroom door one evening to say good night.
Although they were elderly and suffering from physical and cognitive disabilities, I
discovered them both kneeling beside the bed, praying together. Their faith and their
faithfulness have mediated the meaning of Christ’s presence in the world in ways that I
continue to ponder and appropriate.
The doctoral journey itself has been a transformative one—I have emerged along
with the thesis. So many people have been a part of that transformative process. Bob
Doran, S.J., and Gilles Mongeau, S.J., my co-directors, expressed interest in the ideas put
forth in the thesis, both at its inception as well as throughout the process. Their interest
and support encouraged me to continue despite the many struggles. As theologians and
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as people of faith, they inspire me. I am very grateful to them. An integral part of my
formation and transformation in this doctoral journey has been the Regis College
community. The spiritual and academic life I found there was pure gift. How blessed I
feel to have learned what I have learned. My world has grown because of it, as have I.
Many staff and students have influenced, inspired, generously helped and cared for me in
this process: Gordon Rixon, S.J., Margaret Lavin, John Dadosky, Michael Vertin, Cora
Twohig-Moengangongo, Cynthia Crysdale, Elaine Chu, Wilma Scherloski, Jorge Zurek,
Sami Helewa, S.J., Nick Olkovich, Rohan Curnow, Nadia Delicata, Raymond Ryan,
Kathy Perry, Lucia O’Neill, and Bertha Yetman. Dear friend and fellow student, Cathy
Sears, has listened, encouraged and kept me afloat with her prayers and academic
discussions. Ann Sirek’s encouragement—that, indeed, I had enough medical knowledge
to tackle bringing neuroscience into dialogue with Lonergan—was enough to spur me on.
Christiaan Jacobs-Vandegeer holds a special place in my heart. As a truly genuine
person and sound Lonergan scholar, I continue to be inspired by him. Jennifer
Constantine-Jackson has shared the journey in the special way that reflects the sacred gift
of friendship.
My sisters and brothers are the ones who have “just been there.” My sister Susan
and her husband Les await the publication of my first book. My brother Paul and his
wife Janet proudly introduce me as a doctoral student. My sister Patricia and brother-in-
law Mike have “loved me through” in ways too many to cite. My sister Judy and her
husband Sandy have offered many words of care and encouragement, and my brother
Mike and his wife Sam are great cheerleaders. Finally, my sister Kathy’s calm, caring
ways and her generosity as she “biked over” a meal during crunch time have touched me
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deeply. The love of my son Joe, his wife, Melissa, and my two grandsons, Macabe and
Crosby, are my deepest joy.
I am blessed also with very dear, long-time friends. Fr. Bob Liddy, C.R., was
perhaps the very first person to inspire my spiritual growth. A friend since the ninth
grade, Suzie Rutter continues to hold a special place in my life. Hers is a rare gift of
friendship. My cousin Eileen McCabe’s love, wise counsel and support have, indeed,
been God’s blessing. Adrienne Scanlon’s faithful support and care helps to keep me on
the right track. My co-worker Reverend Canon Ebert Hobbs must be mentioned for
“picking up the slack” during crunch times. Lastly, to my friends Ann Marie Tadesco and
Lucinda Vardey, both fellow members of the lay contemplative order, The Women of St.
Anne, and to all my fellow sisters: I thank you for your generous prayers and support.
Special thanks to Suzanne Nussey, who so patiently and professionally edited the thesis.
I could not have arrived at the end of the doctoral journey without the love, care, wisdom,
knowledge, patience and guidance of all of these dear people.
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Table of Contents

Acknowledgements…………………………………………………………………… iv

Chapter One: Introduction and Methodology ......................................................... 1
Introduction .......................................................................................... 1
The Way of Proceeding ...................................................................... 14
Chapter Two: The Development in Lonergan’s Understanding of the Human
Transition from the Natural to the Supernatural ...................... 25
Introduction ........................................................................................ 25
The Turn to Interiority: an Epochal Shift in Human Consciousness . 27
Insight: Lonergan’s theory of emergent probability ......................... 32
Classical and Statistical Laws ................................................ 36
Schemes of Recurrence .......................................................... 41
Emergence .............................................................................. 43
Emergent Probability as it Enters Human Consciousness: Reality,
Objectivity, Proportionate Being ....................................................... 46
Insight: How Lonergan Contributes to Answering the Question,
“What in terms of human consciousness is the transition from the
natural to the supernatural?” .............................................................. 58
Method in Theology: Lonergan Develops the Dimensions of
Interiority – Values and the Role of the Supernatural ........................ 63
Method in Theology: How Lonergan Contributes to Answering the
Question, “What in terms of human consciousness is the transition
from the natural to the supernatural?” ................................................ 76
“Mission and the Spirit,” Later Writings (post-Method): Emergence of
a Fifth and Sixth Level of Consciousness .......................................... 80
“Mission and the Spirit”: How Lonergan Contributes to Answering
the Question, “What in terms of human consciousness is the transition
from the natural to the supernatural?” ................................................ 90
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What Lonergan Leaves Open for Further Development .................... 91
Chapter Three: The Development in Robert Doran’s Understanding of the Human
Transition from the Natural to the Supernatural ...................... 93
Introduction ........................................................................................ 93
Robert Doran’s Early Work on Psychic Conversion: Clarifying
Lonergan’s Acknowledgment of the “Passionateness of Being” ....... 98
The Symbolic Operator ........................................................ 102
Doran’s Later Work: Psychic Conversion and the Threefold
Aesthetic-dramatic Operator ............................................................ 107
The Affective Operator ........................................................ 107
The Intersubjective Operator ................................................ 109
Psychic Conversion .............................................................. 111
Doran’s Latest Development: Expanding the Normative Source of
Meaning in History .......................................................................... 118
Doran’s Contribution to Answering Lonergan’s Question Regarding
the Transition from the Natural to the Supernatural in Human
Consciousness .................................................................................. 126
What Doran Leaves Open ................................................................ 128
Chapter Four: Eugene Gendlin as the Pivot Point ............................................... 129
Introduction ...................................................................................... 129
Gendlin’s Descriptive Categories on Body Knowledge Transposed to
the Explanatory Categories of Interiority ......................................... 133
Including the Body in an Intentionality Analysis: The Basis in
Lonergan’s Insight ................................................................ 133
Gendlin’s Description of Body Knowledge ......................... 135
Situating Gendlin’s Work in Interiority: Body Knowledge and
Received Meaning ................................................................ 140
The Transcendental Precept to Be Attentive: Focusing Fills
Out Doran’s Understanding of Psychic Self-Appropriation 143
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Gendlin’s Contribution to Answering the Question, “What in terms of
human consciousness is the transition from the natural to the
supernatural?” .................................................................................. 175
What Gendlin Leaves Open ............................................................. 178
Chapter Five: Brain Neuroplasticity Explains “Body Knowledge” ................... 179
Introduction ...................................................................................... 179
Is the Science of Neuroplasticity an Accepted Science?.................. 181
Historical Developments in Neurophysiology of the Brain:
Shift from Static and Immutable Brain to Brain Plasticity .. 181
Analysis of Historical Development: Progress or Decline ... 205
Gendlin’s Body Knowledge: The Explanatory Relevance of the
Science of Brain Plasticity ............................................................... 209
Conclusion ........................................................................................ 216
Chapter Six: Neuroplasticity’s Contribution to Answering the Question,
“What in human consciousness is the transition from the natural
to the supernatural?” .................................................................. 217
Introduction ...................................................................................... 217
Recapturing the Contributions of Lonergan, Doran and Gendlin .... 218
The Body: A Developed Understanding of its “Upward” Movement –
The Transition from Nature to Supernature ..................................... 222
The Body: A Developed Understanding of the Graced, “Downward”
Movement – Its Transition from Nature to Supernature .................. 231
Conclusion ........................................................................................ 234
Bibliography …………………………………………………………………..237

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