March 17, 2017 | by admin
By Dr. David Fleischacker
I would like to make a simple statement. The finality of the human person is one of existential isomorphism.
I am sure some will think that I have committed an error in tying the word existential to isomorphism. Some would be disturbed if they knew what I meant. Some of the dead might twitch a bit. Nietzsche I am sure would turn in his grave. Most of the 20th century existentialists might will themselves to rise from the dead and burn me at the stake and insist that God is still dead. They might call upon their leader — Friedrich, Friedrich, where art though — so that he could lead them in their inquisition with his sharpened words and golden pen. So, let me be clear as to my fears of the power of these willful mongers. Will to power and its maturation in the 20th century notion of self-realization are not what I mean by linking the two terms. Yet, there is a truth in the 20th century existentialists that I would like to return to the world of being and goodness and beauty. As St. Augustine said about heresies, there is always a great truth in them which is why they can arrest people and capture their imaginations. The same is true I would argue with Existentialists such as Sartre. That nugget of truth is that human beings do have something to do with their coming to be in this world (or in their self-destruction).
In other words, I want to recover the rightful place of human freedom or decisions. I want to place it back into a normative framework of a naturally ordered universe that has its nature in a finality that is oriented as Lonergan argues in Insight toward increasing intelligibility and being and goodness. These transcendentals are the norm of the normativity of all existence, especially when they become conscious and active in the human soul as an actuation of the capacity for self-transcendence. It takes wisdom to figure this out.
So, what about isomorphism?
In Insight Lonergan argues that the structure of cognition is isomorphic with that of being. Hence, intellectually patterned experience, insights into conjugate and central forms, and judgments affirming those insights as true are isomorphic to conjugate and central potency, form, and act of beings.
J (judgement) –> Conjugate and Central Act
U (understanding)–> Conjugate and Central Form
E (experience)–> Conjugate and Central Potency
It is not just any E, U, and J that matters to this isomorphism. The relevant conscious and intentional operations are those that have moved into explanatory accounts of this world–hence insights that emerge in intellectually patterned experience, and then are verified in judgments about the truth of those explanatory insights.
What this means is that in true explanatory knowledge, the human soul has come to be a mirror (as St. Thomas notes) of that which it knows, and it knows that which it knows by becoming a mirror to that which it knows.
Adding the term “existential” goes beyond what Lonergan does in Insight. And as mentioned, I want to expel it of the licentious willfulness that one finds in 20th century existentialist philosophers. I want to recover an older meaning of existence found in St. Thomas and Aristotle, one that links together being and becoming into a harmonious unity. The act of will is only an act of will when it is based on an intelligibility, and thus it is an authentic volitional act when rooted on form, not on nothingness (which actually is impossible because we cannot create from nothing). It really combines some of Lonergan’s later developments in Insight with those of his later life, namely the link of metaphysics and its isomorphism with intellectually patterned consciousness to the moral order and the level of decision. In short, when decisions are based upon the fullness of the cognitive isomorphism with being, then one’s decisions shift one to an explicit participant in the unfolding potency of being [as a note, even one who operates in the world of common sense is a participant in the unfolding potency of being, but only implicitly. Common non-sense however is evil because it is a failure to participate in this finality of the universe.], and thus participate in a moral isomorphism with the emergent universe and its finality.
I would like to add one other piece that identifies a more complete existential isomorphism, namely when the entire neural and motor-sensory operations, along with their landscape of emotions and passions join in on the isomorphism. For this to take place, the neural and motor-sensory levels need to reach an integrity in which they are intelligibly ordered in the higher levels of the moral and cognitive isomorphism (see what Lonergan does in his last chapter in Insight “Special Transcendent Knowledge”). In other words, all levels of development when united in a sublating or subsuming fashion into the highest reaches of conscious intentionality form an authentic existential isomorphism of the soul with an emergent universe.
Interestingly, the university when setup right has as its specific end this existential isomorphism in which the totality of the person (organic and neural, motor-sensory, intellectual, rational, volitional, religious) is mediated toward this unity with the finality of the universe.
Just a thought that has tremendous ramifications.