Archive for July, 2008

40 years after Humanae Vitae: Part 3, a note on counterpositions

by David Fleischacker

This last week, I gave a little talk on the role of the Church in the conversion of St. Augustine, and in preparation for this, I read through the first number of books of his Confessions. It reminded me of an important point that Lonergan makes regarding the notion of development and finality, and also of the difficulty of breaking from the deformations of the human soul that hinder the emergence of an understanding of the fullness of the intelligibility of conception.

Books seven and eight in the Confessions are particularly revealing. Augustine spoke many times of his inability to understand even himself, let alone God and evil prior to his conversions described in these books. What is amazing in all of this, is that theoretically, we can understand ourselves, evil, and the basic meaning of God through the natural light of our own reason. However, because of our distortions in life, we become blind to them. Augustine’s own “swirling mists of lust” (Rex Warner translation), kept him tied to the “out of doors” and would not allow him to grasp anything beyond immediate sensory and imaginative types of knowledge. He “pictures” God, Jesus, and his own soul as being made of this type of material spread throughout the universe. He created, as he says, merely figments of his imagination about his soul and God. And in the end, this means he understood virtually nothing about these non-imaginable realities.

The way many of us live in relationship to our bodies and to our procreative abilities indicates a similar type of distortion in our own minds, which ends up slanting our heuristic anticipations, which in turn distorts and severely limits the answers we discover when thinking about men, women, conception, children, family, and many other important facets of our humanity.

So, it is with a bit of fear and trembling that I continue to enter into this exploration of the intelligibility of conception.

We are in need of the same conversions through which Augustine passed. In book seven, chapter ten of his Confessions, he describes one of the first major stages of his conversion. It was a conversion of his mind, opening it from its material entrapment into the brighter and much larger world of the incorporeal. It was dispositively prepared for by the prayers and graces that came from his mother and Ambrose, his initiation into the catechumenate of the Catholic Church, and his reading of the Platonists. Through both grace and reason, God then prepared him for a moment of divine love that would flood his heart and open his mind. It allows him to grasp the very meaning of God for the first time, and along with it himself, the meaning of evil, and the deformations of his own soul caused by his own sin. However, this first conversion does not turn around his will, a second and more important type of conversion which he then describes in book eight.

Thus, I think for many of us, like Augustine, we need to pray for “the medicine of the Church” to heal our faith and to open our minds to the intelligible and true.

These conversions have direct bearing upon the topic at hand, perhaps more than many other intellectual and moral challenges in our modern world. Lonergan notes in his sections on metaphysics, that one of the reasons he put the notion of development (and its normativity rooted in operators) so far along in INSIGHT is because this notion is especially impacted by the counter-positions in philosophy. Since finality is a crucial element in the notion of development, exploring it within any facet of this universe requires a thorough-going intellectual conversion to the intelligible and the true, and how we become attuned to these through understanding and judgment.

And arguably one of the greatest and most powerful sources of the dialectic that causes intellectual and moral inauthenticity is that linked to the procreative dimension of human life. Thus, these conversions are in particular need for the current topic.

Understanding the fullness of the meaning of conception requires among correlative and statistical insights, insights into finality, both in relationship to the man and woman through whom generation occurs, and in relationship to the child that comes to be conceived and then has the potential to grow into adulthood, and even eternal life. If one’s heuristics are distorted by concupiscence, then there is little hope for breaking through into these intelligibilities.

Thus, with a note of caution, we proceed.

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40 Years since Humanae Vitae, Part 2: Finality and Spermatozoan

By Dr. David Fleischacker

Sometimes, when one begins a journey, one never knows how it will entirely end. In part, this is true for what will be following in the subsequent blogs on Humanae Vitae. However, I have also been thinking about this for many, many years, and so a bit of it is simply presenting parts of a large forest that I have traveled through, and to which I have returned on occasion. Conception has continued to unfold in increasing degrees and realms of intelligibility. I must admit that it is a bit daunting to know how to introduce this forest to others until one has walked around the forest for some time, and come to know all of its fauna and beauty, and then thought for an even longer time at how to begin the introduction. So, this is my first attempt at introducing the intelligibility of conception as it has begun to illuminate my mind over the years.

I have decided to start with biology and biochemistry, not the whole of it, but some pointers. I will not go through all of the details of the experimental studies and the actual formula and equations, some of which I have read, many of which I have not. But I will give sufficient pointers to the intelligibility that is gained and how it relates to the question at hand on the meaning of conception. This will include the biology of the spermatozoa, the oocyte, the egg, the male body, female body, both in terms of the conjugate forms as well as the statistical realization of these forms. It will also require turning to the higher and lower levels of the forms (chemistry to biology for example), and moving up to the very highest levels of human conscious existence.

So, to take a cue from INSIGHT, when Lonergan was quoting positively from Descartes (which of course was not true for all that Descartes had to say), we need to start with small problems and work to larger ones. In intelligibity, what comes first is the general heuristics: The questions. And the questions then begin to modify along the way as intelligibility then begins to rise up, bit by bit, until the entire forest comes into view. Hence the forest does not come into view without careful attention to the parts. One cannot miss it by paying attention seemingly too much to the parts. One only misses it if in the end understanding does not emerge.

And, thus, let us begin with a simple starting point: the spermatozoa and the oocyte. In this blog, I will focus upon the first.

The Biological and Biochemical Structure of Spermatozoa: a functional relationship to the oocyte and the Woman’s body

Many of us have seen pictures of male sperm. But to understand the male “seed,” one needs to examine its biochemical structure. In the frontal end of the spermatozoa is a pocket of enzymes. Contained within the head of the spermatozoa is genetic material. And toward the tail end of the head is a group of mitochondria that surround the actual tail which protrudes. Mitochondria provide ATP, a high energy molecule that fuels the cells and their activities. In addition, the spermatozoa has molecules on its surface that react in various ways to its environment.

There is much more as well, but these few pieces of information give us an interesting starting point to raise some questions. What is the function of the enzymes? What is the function of the genetic material? What is the function of the mitochondria and their distribution? What is the function of the surface molecules?

One cannot answer these questions by looking at the spermatozoa alone. Observing its behavior under the microscope only gives a small part of what is needed to understand it as a whole. On a slide, it would move about for a time, depending upon the environment, and then die. Nothing would be learned about the enzymes in the frontal end or about the genetic material inside. More elaborate experiments would reveal the particular nucleotide sequences of the genetic material, the particular chemical structure of the surface proteins that react to the environment, and all the chemical and biophysical details about the mitochondria and how they drive the propulsion of the tail. Yet, dropping it onto a petri dish, studying it under a microscope, breaking it down into all of its biochemical cycles simple does not explain what it is, even if these biochemical studies prepare the way. In all of these cases, a fundamental intelligibility is still missing.

It is only when we examine it in relation to the woman’s body and the unfertilized egg that we begin to understand its form. The relationship to the woman’s body and to an unfertilized egg begins to expand the needed phantasm for insight. The frontal end enzymes dissolve a protective coat surrounding the unfertilized egg. And many, many sperm are need in order for this softening to take place. Some of the surface proteins set in motion a set of chemical and biophysical changes which allow the sperm to move up the fallopian tube drawn toward the egg. The genetic becomes an intrinsic constituent of the egg, if it is fortunate to enter. Even the mitochondria and the tail are related to this entire process, because biochemical schemes of which they are part relate ultimately, through those surface proteins mentioned earlier, to the egg itself. They literally help to propel the spermatozoa in the right direction, guided by the radar detecting surface proteins.

In other words, without a relationship to the woman’s body and oocyte, those enzymes really have no purpose or meaning. The genetic material is meaningless. The surface proteins would likewise be senseless, and really would not help the creature to do much except within the protective environment of the woman. In other words, the entire cellular form of this cell is designed to become united with an egg, and not just anywhere, but in and through a woman’s body (or in other words, to the schemes of recurrence of the woman’s body — I will examine this futher in a later blog, once I examine the statistical element in these relationships). Thus, in answering these questions, one discovers that each of these parts possess an intelligibility that only makes sense in relation to both the environment in which they operate and the destiny to which they are aimed.

The Genetic Material of the Spermatozoa: A relationship of finality to the zygote and its unfolding stages of development

The genetic material reveals a finality. It contains within it a complement of chromosomes, haploid in number relative to the full set found in standard human cells. In these chromosomes are found millions of nucleotide sequences, some of which have intelligible relations to protein formation (Proteins are complex molecules that help to carry out many functions in an organism (eg. to help catalyze chemical reactions), and hence are called genes. Now, some of these genes are found in many different species of animals, such as those involved in encoding proteins for DNA synthesis–which takes place when a cell divides into two, and both cells need to have the same “genetics”). Others tend to be unique to one creature, the human being, and some even unique to either the male or female form of our species. Most of these genes are inactive, some will remain so permanently, others will be activated when they become integrated into the egg, others only if they happen to be within cells that have differentiated along a certain line of development, and become part of a particular cellular system (skeletal, muscular, circulatory, immune, etc.). The point in all this, is that the genetic material only has a formal intelligibility that becomes developmentally actuated within a human being. Thus, this genetic material only makes sense or means something in its relation to a human being. This is quite interesting, because it means that even within the spermatozoa, the genetic material contains real existing pointers to human life, and only this “pointing” makes sense of this material and why the male body forms this spermatozoa as it is.

In other words, in its operating, the spermatozoa has a functional relationship for integration into an oocyte (more technically, it is one of the reproductive conjugate forms), and ultimately into a horizontal finality that unfolds a zygote into a differentiated multicellular system. It also has vertical relationships, however those will be dealt with in the appropriate blogs.

A Concluding Note

It is important to highlight that the pointers to the biochemistry and genetics of the spermatozoa belong to larger patterns in the reproductive schemes of human beings, and hence, one cannot really understand the spermatozoa and its “meaning” until all of these–and even higher yet–level schemes have been sufficiently understood, especially those that are the highest, which really then identify the kind of “thing” to which these schemes belong.

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40 Years since Humanae Vitae: Lonergan, conception, and contraception. Part 1.

by Dr. David Fleischacker

Since it is the 40th anniversary of the publication of Humanae Vitae this year, I thought it might be worthwhile to explore one of the key issues linked to this encyclical, that of contraception. However, before such an issue is addressed, I thought it might be worthwhile to investigate the intelligibility of conception in order to provide a more adequate context for addressing contraception.

Part of what raises my own interest is a private letter written by Bernard Lonergan in September, 1968. It is a letter that has been in circulation in a variety of contexts, and subsequently, it needs to be carefully examined.

In this private letter to a priest, Lonergan is addressing the shifts in Catholic moral theology that he understands as taking place regarding the marital act. One of the shifts is a rejection of the Aristotelian understanding of the relationship between the marital act and conception. He is also highlighting the differentiated unity brought out in Vatican II and in Humanae Vitae between the procreative and the unitive (or mutual love) ends of the conjugal act.

Seemingly, the thrust of the private letter raises into serious question the position that the Church has taken against contraception. At least that is how I have seen some others make use of it. However, in the letter itself, there are no statements as far as I can tell that directly reject the Church teaching regarding contraception. There are statements in the letter that reject any positions based soley on the Aristotelain understanding of the relationship between the conjugal act and conception. However, it does not immediatelly follow that the position of the Church is wrong. Did Lonergan personally make this conclusion?

Whatever the case of Lonergan’s position in 1968, it would be worthwhile to remember a few points.

1. In 1968, there existed a great deal of confusion at that time regarding the issue. The new emphasis on the unitative end of the conjugal act and its relationship to the procreative end was not explanatorily clear to many people.

2. A private letter to a commrade that barely develops the issue historically, philosophically, and theologically should have virtually no weight of authority. Using this letter to justify any position without any real explanatory and scholarly support would border on a type of authoritarianism based on Lonergan’s name alone, something that I think would be a bit unsettling to him and should be to any of us.

So, what would I like to do? I would like to draw out further questions using the full weight of Lonergan’s philosophy, and some of the insights that would shed light upon the meaning of both conception and contraception. Already, I see many questions not raised in the letter which a more thorough treatment of the subject would demand. Here are just a few:

1. What precisely are the contributions of horizontal and vertical finality in understanding conception and contraception?

2. What does conception and what does contraception do to the relationship between the man and the woman psychologically, sociologically, spiritually, etc., etc., etc.?

3. The few references to the statistical relationship between the conjugal act and conception given in the letter need to be spelled out in far more detail. What could modern biology contribute to understanding this relationship?

4. In terms of the statistical relationship of conception, and its finality, what precisely at the level of decision is the liberty of the man and likewise, what is the liberty of the woman? As an observation, how natural family planning changes the statistical relationship is rather different than how a contraceptive changes that relationship, because the decisions involved are rather different. Hence, this has an existential ramification that needs to be explore.

So, in light of finding further questions, and exploring those questions, at least philosophically, I would like to proceed on a new set of blog questions starting with the intelligibility of conception and in this context, the meaning of contraception.

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