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Lonergan and the Surd of Contraception

David Fleischacker, PhD, December 2008 (written 10 years ago)

In 1943, Lonergan had written an essay on marriage, love, and finality.[1] In this essay he makes use of metaphysics to develop the intelligibility of marriage and family in such a manner as to provide a systematic understanding of the Church’s teaching as it had been developed in Casti Connubii. He intended on the essay to become a springboard for a larger exploration of the meaning of marriage and family. The key metaphysical analogy used in the essay is that of finality.

Finality

Lonergan distinguished a variety of types of finality, two of which were central for the issue at hand, namely horizontal and vertical. They are key in understanding the hierarchy of being and the good. They are also important for developing an understanding of the distinction and relationship of all fields of knowledge from physics to theology. They are important for understanding human reality as well, especially as an embodied interiority in which the body has its own horizontal ends, but is vertically related and integrated into motor-sensory experience, understanding, knowledge (level of judgment), the will (level of decision), and supernatural life.

Thus, it has a place in marriage as well. Horizontal and vertical finality are key for understanding the essential (procreative) and excellent (unitive) ends of marriage. Lonergan writes in 1943 that

If then, reason incorporates sex as sex is in itself, it will incorporate it as subordinate to its horizontal finality of sex much more than of sex itself; nor is this to forget vertical finality, for vertical and horizontal finalities are not alternatives, but the vertical emerges all the more strongly as the horizontal is realized the more fully (Collection, 46).

This presents an important fact about horizontal and vertical finality. One cannot have vertical finality without the realization of horizontal finality. The above quote is part of a paragraph that was explaining the relationship of sex and marriage. Lonergan started the paragraph by claiming “marriage is a rational form, the incorporation on the level of reason, not of the child nor of the fecundity of the parents, but of sex and of the finality of sex to the child.” Then, a few sentences later, he wrote “marriage is more an incorporation of the finality of sex than of sex itself” (45). That finality was the horizontal finality of sex (male and female fecundity in conjugal union) to the generation of a child. It is intrinsically oriented toward the creation of a child. To remove this horizontal finality of sex and the conjugal act is to eliminate the vertical meaning as well.

This point explains why in Catholic doctrine consummation is so important for the sacramental bond and its indissoluble state. It explains the unique relationship that men and women have to each other in such a context. It also explains why contraception would be an act against the finality of sex, first against the horizontal, and subsequently against the vertical as well.
In later writings, Lonergan only strengthens and refines his understanding of horizontal and vertical finality, especially in INSIGHT, where he integrates conjugate forms and their statistical realization in schemes of recurrence into a metaphysical account of development in terms of finality. Working through Lonergan’s position on higher and lower levels and their development in terms of horizontal and vertical finality allows for one to comprehend the true unity of the horizontal to the vertical in all fields of science. Eliminate, for example, Kreb’s cycle, and one will destroy the higher organic conjugates of the cell, and any developmental finality of the cell. Eliminate neural processes, and one destroys the vertical existence of the sensate forms and their psychic development.[2]

Lonergan and Marriage

In the case of marriage, eliminate the horizontal finality of the pro-creative schemes of recurrence, and one destroys the unique rational and volitional relationship that emerges and develops between a man and woman. Thus, one does not have the “rational” relationship of a civic marriage without this conjugal relationship. And one does not have the sacred relationship of a sacramental marriage without this conjugal relationship. In initiating and then hindering these procreative schemes of recurrence and their developmental finality, one metaphysically destroys all of the vertical meanings that build upon these schemes.

Thus, Lonergan’s position is not against the teaching of the Church on marriage and family. Quite the contrary. Some of Lonergan’s most significant contributions to philosophy, especially to metaphysics, results in affirming the natural intelligibility of the procreative and unitive aspects of marriage, and the unity of these aspects with each other. The analogy of horizontal and vertical finality provides substantial grounds for making this claim.

This of course, is not a position that some Lonergan scholars have taken regarding the Church’s teaching on contraception. Some had made use of a 1968 letter that Lonergan allegedly [4] had written which questions the Aristotelian basis of the Catholic teaching on marriage, conception, and contraception. However, even if written by Lonergan, careful analysis of the letter does not lead to any definitive position on the issue. If one thinks that a statistical relationship between the conjugal act and conception negates Catholic teaching against contraception one has failed to understand Lonergan on statistics and finality. For Lonergan, statistical probabilities are integral to finality. This may change the Aristotelian view of a natural causality of conception, but in turn, it grounds a deeper understanding of nature that supports both Casti connubii‘s and Human vitae‘s condemnation of contraception even better than Lonergan’s 1943 essay had accomplished. In the end, contraception is just as much a surd as it would be if the Aristotelian understanding of conception were correct. Why? Because initiating the procreative schemes in the conjugal act, and deliberately introducing something that blocks the schemes from completing is against the entire horizontal finality of these schemes and the conjugal act. One is actuating the finality for a child and yet privating that same finality, and thus in the decision to introduce contraception, one is acting against the intelligibility, being, and goodness of the conjugal act and its meaning. This surd privates the emergence of the higher orders that build upon it, thus it not only an essential surd, but an excellent surd (to use those 1943 terms). That is a surd that makes the decision to contracept absurd. Thus, objectively it is an evil, a privation of intelligibility, being, and goodness that should not take place. Thus, to avoid this evil, every conjugal act needs to be open to the finality that it intrinsically possesses.[3]

[1] Bernard Lonergan, “Finality, Love, and Marriage” in The Collected Works of Bernard Lonergan, vol. 4 (University of Toronto Press, 1988), 17 – 25.

[2] Perhaps a better analogy is one derived from adult stem cells. The oocyte and spermatozoa are more akin to stem cells, which then form the embryonic stem cell, which is the beginning then of an embryonic child. Destroying stem cells in the body will destroy the realization of their horizontal finality into mature cell types and thus the organic conjugates that are supported by these developmental sequences. So, if one destroys all of one’s bone marrow, one can no longer generate new blood cells which in turn support all the systems in the body. This in turn will stop the life and development of the motor-sensory levels, which in turn will stop intellectual and moral development.

[3] This also provides a way for understanding Natural family planning as well, and its right uses, though that goes beyond the current point on contraception.

[4] I say “allegedly” because When Dom Sebastian Moore asked Lonergan to whom the letter was written, Lonergan responded that he did not even remember writing the letter. There is no name of the person to whom the letter was address. Also, the letter is not signed by Lonergan. Furthermore, the statement about Aristotelian biology is followed by an overstated conclusion that would be unusual for Lonergan. Finally, there is no mention of the transposition that Lonergan himself made in INSIGHT of Aristotelian heuristics to those of modern biology and the relations between the two.

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Relating Description and Explanation: The Case of Gregor Mendel

by David Fleischacker

Description and Explanation: Mendel’s Pea Plants

One good illustration of the dynamic relationship between description and explanation is found in Mendel’s breakthrough into genetics.  Description to recall is articulating how a thing relates to us.  Explanation is relation things to things.  At least that is a starting point for defining description and explanation, we can become more precise later.

Mendel’s attentiveness to the descriptive features of pea plants provided him with a starting point that led him to his formulation of an explanatory term that gave an account for some of those features.  We know these features as phenotypes.  Every phenotype is a descriptive conjugate or set of conjugates.  The color and shape of the peas and pea pods, the flower color and their positions, as well as the size of the plant were all observable traits.  Color, shape, and size are traits that relate something to us, through our motor-sensory being. Furthermore, there is something important about the particular traits Mendel selected. Each were found in one of two forms (eg. tall or short, green or yellow), and never in some type of mixed combination.  One could as well control these traits through proper breeding.  This provided a fruitful ground for asking questions, expanding observations, building explanations, testing those explanations, and asking further questions.  It was what I would call a rich descriptive matrix.

This real reason that this matrix was rich is because it was one of those zones in the world of description that provides a starting point for launching into the world of explanation.  One finds the same kinds of zones in other scientific breakthroughs. Certain descriptive accounts of gases led to atomic theory.  Moving projectiles and other similar falling objects that had a high density and relatively low friction level provided that matrix for early modern physics. Though pea plants are not the only living thing that could have provided the zone for this breakthrough into genetics, they were Mendel’s zone.

In starting with a rich descriptive matrix, notice that one is starting with conjugates in act.  A conjugate in act just means that one is dealing with real, experienced existing descriptive traits.  In Mendel’s case, he went a bit further and counted the actual frequencies of the alternatives of the seven descriptive conjugates.  He counted how many pea plants were tall and how many were short given various crossings of parents.  He could mate two tall plants or two short plants, or a tall and a short plant, and then count the frequencies of the tall and short characteristics in the offspring.  He did this for all the traits.  He performed thousands of crosses.  Notice that in counting, he also had to organize his findings into columns allowing for the discovery of patterns.  And patterns is what he found, those patterns now familiar to all of us, namely that these traits were found, depending on the parents, in distinctive ratios — either all one trait, all the other trait, three quarters one trait and one quarter the other (3:1) or half one trait, half the other (2:2).

Notice, thus far, I have stayed entirely with descriptive conjugates.  Both the actual frequencies and the surmised ideal frequencies (eg. 3:1) are based on those descriptive features.  Explanation comes later, along with an explanatory account of the statistical frequencies. The next blog will be on how these frequencies of descriptive conjugates led to the explanatory conjugates in Mendel’s moving mind.

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Questions about the Relationship of Description and Explanation.

by David Fleischacker

One of the areas that I have found to need further articulation in Lonergan’s writings is that of the scope and the relationship of explanation and description.  Description is rooted in an account of things in relationship to the human motor-sensory operations.  How much of the universe can we discover through description?  What are the types of patterns that can be discovered? How does description come to grasp unity-identity-wholes?  Which types of unity-identity-wholes can be discovered by description?

Explanation in contrast is more comprehensive and its natural limit is proportionate being, though through analogy it contributes to explanatory accounts of Revelation. In general, via Lonergan’s articulation in INSIGHT, explanation deals with the relationships of things to each other.

Also, as one fills out the scope of description, what more precisely is the relationship between description and explanation, not just generically, but in a variety of fields.  There are likely patterns that will be discovered.   In INSIGHT, there is a generic account of the movement from description to explanation in the first chapter, via the account of explanatory definitions and then the move to implicit definitions.  This is advance in chapter 8, the chapter on things.  Things can be discovered and articulated in terms of descriptive and explanatory conjugates. More will be able to be said however through studies of interiority as various fields of study historically unfolded, such as in physics, chemistry, and biology.

The import on such an articulation of the relationship of description and explanation is twofold; on the one hand it will allow for a deeper grasp of the capacity of description to know being, on the other it will clarify the path that one must take to reach explanatory knowledge which liberates one more fully into the full scope of proportionate and analogical knowledge of being.

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Light and Transcendence

If you glance through the liturgy of the hours and the divine office, you will notice the frequency that the word light is used.  Of course, it is in the context of prayer, and it is an attribute of Jesus Christ and of all the persons of the Holy Trinity.  It is not by accident.  Light in the physical world is the closest analogy to the spiritual that is found.  Aristotle recognized that sight is the most liberated of the senses and the one that is closest to the nature of the human mind, especially what he called the Agent Intellect and Plato called the light of Being that illumines our minds and allows us to search out and then gaze out upon the world of being that is behind and beyond the world of appearances.  St. Augustine also picks up on on this light and expands it from the light of being to the light of conscience, the light of faith, and the light of glory.  Light is at the very essence of the human soul.  St. Theresa Benedicta (Edith Stein) picks up on this in her book The Science of the Cross, and recognizes that this inner light is the essence of the human soul, and it is the inner region of the soul where God dwells, and unfortunately, the place from which we as human beings tend to be exiled.  Which means we are exiled from our selves.  But Christ wants us home, to return to abide with Him forever.  God is light. And so are we.

In terms of the transcendental notions then, these are the differentiate lights that Lonergan has articulated in an explanatory manner.  As long as we exist, that can be actuated. But they can also remain merely as a capacity for self-transcendence.  When the interior question for understanding arises with regard to an experience, then this light has awakened.  It is the same quest in which an insight emerges, and this can then be described as an illumination or an ah-ha experience.  Notice how this parallels physical light.  When light shines off into space with nothing to illumine, it seems dark. But as soon as something comes into its realm, like a moon, then it illumines the object, and suddenly our eyes have something to see.  The same with the quest for understand. And insight (act of understanding) allows the eye of the mind (as Augustine frequently uses the term), and eye intrinsic to the quest (a question is intrinsically conscious and intentional) to see (intend) something.  Furthermore, once seen, then we can speak it, and this parallels the need to conceive of the insight.

Once the insight is conceived, then a new transcendental notion can be actuated in our capacity for self-transcendence.  There are two sequences of actuated quests here. The first regards the correctness of the insight.  Is my insight into a representative democracy correct?  The second is whether we have a factual object understood by the insight.  Is our country a representative democracy? The first has to be answer correctly before the second can be answered factually.  Both arise in the quest for truth or being.  To answer this quest for truth, first one needs to gather evidence and then reach a kind of insight into whether the evidence is sufficient. Lonergan calls this a reflective insight, which traditionally is named a grasp of sufficient evidence.  Such an insight then allows one to answer the quest and pronounce a judgment.  Yes, that is the meaning of democracy.  Or yes, we live in a representative democracy.  Or maybe I realize that I do not understand the nature of a democracy, or that we do not live in one. These too are judgments, answers the that quest “Is it so?”

As the mind rises into the world of truth and being through judgment, then the possibility of a new light or transcendental notion emerges.  Judgments of fact attune us to the world that is.  Judgments on the correctness of insight not only make possible a grasp of judgments of fact, but also these open up to us worlds of possibility and even probability.  We can then wonder about doing something in light of the possibilities that could become factual.  There is as Lonergan articulates a scale of feeling that intentionally awakens to objects of fact and objects of possibility.  Naturally, these response to the greater possibility (the greater intelligibilities and factualities) with more vibrancy or more commonly, with more energy. This can become vastly disordered of course.  But nonetheless, our entire souls awaken within this light of goodness, of value, to the possibilities of our creative free participation in the coming to be of this world, and even facets of our own existence.  Appreciation, thankfulness, and love respond to this world of intelligible facts that are good.  Free decision is the possible response to intelligible possibilities and probabilities that then brings about factual goods.  This light is that of conscience.  It is the full realization of the transcendental notion of value. As the landscape of intelligibility grows, the landscape of possibility, probability, and factuality grows.  That is the growth into an entire scale and horizon of the good.

Ultimately it also is the expansion of the actuation of the entire capacity for self-transcendence that then awaken to the question about unrestricted answers to the potentially unrestricted quests. That is as Lonergan articulates in chapter 4 of Method in Theology, the emergence of the question of God.   If one has been appropriating one’s own interiority, one realizes as well that this is also an awakening to the very inner essence of one’s own soul, to the capacity for self-transcendence.  As that capacity becomes actuated, its full actuation, the full actuation of the transcendental notions, which is aptly described as an unspeakable illumination through God’s outpouring love who gives himself as a Triune self to the subject, is then a state of being in love without conditions.

I want to bring this back to the liturgy of the hours and divine office now.  This unfolding of this liturgy throughout the year cultivates the human subject, and through it, God tills the landscape of one’s horizon at all levels of conscious intentionality, from experience up through moral acts to purify the totality of one’s soul so that it is more and more permeated by the transcendental notions. Then one becomes more and more a light in this world.

The liturgy of the hours and divine office however as liturgical however revolve around an even more potent set of lights.  Those lights correctly understood and entered are the sacraments.  The sacraments are gifts from God that literally started in the motor sensory world that if rightly received permeate the entire human subject from the lowest to the highest levels of conscious intentionality, and these do so by actuating the capacity for self-transcendence in its state of being in love without restriction.  This state as long as it lasts and as much as it is lived from then increases the realization of each transcendental notion as it awakens along the paths of emerging conscious intentionality, and it transforms the entire landscape of conscious intentionality.  The Eucharist is the supreme realization of all of this.  One literally is moving into the inner reaches of the Holy Trinity. This is why it is described as an eternal banquet.  At a mass, one’s motor-sensory being literally participates in a physical encounter with that which has been transubstantiated into the ascended incarnate Son of God who opened the doors for humanity to enter the inner life of the Holy Trinity. We are literally able to move closer in space and time to this reality.  This reality though emerges into all levels of conscious intentionality through acts of faith and gifts of grace.  The Father sends His Son into us through their Holy Spirit, literally and spiritually. Is this necessary?  No.  It is a gift and promise.  God makes it possible for us to receive him into our beings in a manner similar to how Mary when Gabriel came to her and she proclaimed her fiat.  The Son was then literally conceived in her.  When we sit in the physical presence of the Holy Eucharist, the body-soul-humanity-divinity of the Son, God promises to enter us if we are rightly ordered, receptive, and pure.  It reaches its height when we say and Amen to Him, and we are feed physically and if rightly purified, spiritually with Him. As incarnate beings, this way of being given the Son then illumines the totality of our conscious intentionality in a manner like nothing else. We can then understand what someone like John Henry Newman meant when he said that our presence in and reception of the Holy Eucharist is the closest we get to heaven while on earth. It is heaven, the eternal banquet.  Now that is a light.

Just some thoughts.

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The Conversion of Memory and Intentionality in St. Augustine’s Confessions

by David Fleischacker

Last night, I met a seminarian who had been reading Saint Augustine’s Confessions and was discussing how much he liked the last section (book 10 and on) on memory, time, and eternity.  It brought to mind some of my own memories about the book and about Saint Augustine’s City of God.  Memory is that by which a person is oriented in the present and toward the future.  Amnesia helps to point this out – without memories we would not know the people around us, or even our own names, or the language that we speak.  A priest friend of mine pointed out another thing that was even more important to Augustine that is linked to memory, namely commemoratio. Notice that it has the word memory in it.  As well it contains “co-“ and “ratio”, which points to living in the truth with each other.  Fr. Matthew Lamb writes on this term. Commemoratio articulates the public nature of truth and how living in that truth as a member of the one human race results in a mutual indwelling.

In the Confessions, it is illuminating to read the first nine books as an account of the conversion of Augustine’s own memories, a conversion that awakens him in a more comprehensive biographical manner to the eternal love and forgiveness and justice of God.  Even the simplest memories that he has, such as stealing fruit (something like Adam and Eve had done) are transformed into forgiven acts by which God’s glory shines upon him and the world, and he is elevated into the light of God’s loving forgiveness as a son of God the Father.  Throughout those nine books, Augustine recalls with God’s help the multitude of memories of relationships with family and friends and teachers.  In each case, these memories are transformed in God’s loving light.  One sees how Augustine discerns the dialectic of sin and grace operative in his life, and how God’s grace was working at every moment, even those that were the result of his own sin as he was tossed or tossed himself into the storms of life.  He came to apprehend God’s pursuit of him even in those dark and descending moments in his life.

For Augustine, after his conversion, recalling every memory as he does in the  Confessions involves a transformation of his presence with the others in his life.  They come to dwell in him as creatures and as part of God’s loving providence, as individuals in a fallen world whom God calls out like He did in the Garden of Eden…. Where are you? Why are you hiding? If you have read the Confessions you know that before Augustine’s conversion, he was in the “out of doors” and enslaved in his disordered desires.  He could not think of God or of other human beings except in material images (God as a kind of infinite matter with an infinity of space).  God allowed him to travel through a multitude of experiences (including his travels into the Manichean religion) that constantly included God’s response — sometimes one of desolation that was a result of his fleeing from God, other times one of consolation in which God was awakening him to the truly good.  These moments, especially those that awoke him to the question of good and evil, eventually brought him to a moment in which his mind was elevated to apprehend reality that was beyond the material (see book 7, chapter 10), and that his sinful state was far from the light above.  Even with that experience, he was not free.  His will had to be liberated from the world of lust and disordered desire, a liberation which he recounted in the details of book 8.  After God frees him,  Augustine is able to join in a new commemoratio with his own Mother before she dies.

These transformed memories allow Augustine to grasp, live, and dwell from the totality of his life, his friends, family, and enemies within a commemoratio of God’s eternity and love. That is the real commemoratio of the human race.  Years after writing the Confessions, Augustine’s City of God expands his commemoratio to include a transformation of how one should live in the totality of history as a dialectic between the city of man and the city of God.

In terms of intentionality analysis, a few notes are in order.

  1. Through the operators of the transcendental notions, intellectual operations (insight), rational operations (reflective insight and judgment), and moral operations (apprehension of value, judgments of value, and decisions) emerge within the subject.  Though these are intrinsically independent of the empirical residue, they are extrinsically dependent in and through motor-sensory conscious intentionality, which in turn operates within a neural matrix all the way down to quarks and primitive forms of energy.  Memory at these higher spiritual levels has a dependence upon these material levels, and so it can be disrupted by damages or disruptions of these lower levels. Destroy the neural matrices and the ability to re-enact intellectual, rational, and moral operations is lost.  In other words, these intellectual and moral habits are lost. To state this another way, images, phantasms, and certain types of symbols are necessary for the emergence in human subjects of insights, reflective  insight, and evaluative insights.  Memories always include this embodied element in the human subject. Once embodied, the transcendental notions are able to generate with greater ease those spiritual operations.
  2. In the human subject, there are not from what I can discern any memories that are purely spiritual and completely independent from the neural and motor-sensory levels.  This simply follows from Lonergan’s point about the relationship of spiritual operations upon the lower sensate operations in all human subjects.  Insight is always into image/phantasm. We need our bodies to have insights, to affirm judgments, and to make decisions.  Likewise, our memories require a re-enactment of our neural matrices involved in phantasms.
  3. Memory is not merely a material act however.  Once one has an insight, “recalling” that insight, and becoming intelligibly present to the object of the insight again is simply to have the same exact insight as the original.  There is no difference.  However, the recollected insight does emerge “easily” or habitually because a change has taken place in the neural matrix (though there is much work to be done, many studies of the biochemistry of memory have been conducted, and reveal some interesting and fascinating processes).
  4. Having the freedom to recall insights, judgments, and decisions, or in more comprehensive ways, systems of thought and scales of value, itself includes a neural matrix of embodied connections. From what I can tell from neurological studies, key parts of the forebrain (or what some call the executive brain) are involved in this liberty.
  5. True direct insights are isomorphorphic with the form that is known by these insights. This allows for an indwelling of the known in the knower, and the beloved in the love.  Thus when mutual intellectual subjects know and love each other, then there arises a mutual indwelling.  This provides the basis and possibility of commemoratio.  When that mutual indwelling is rooted upon the indwelling of the Holy Trinity, along with the entire City of God, then one begins to get a sense of the more comprehensive character of commemoratio.
  6. The transcendental notions are likewise a key in recalling memories as well.  A mere forebrain neural structure is not going to be able to pull forward the proper images needed for insight because it is not capable of seeking a spiritual operation, such as an insight.  The forebrain needs to be sublated within the spiritual operators that we call the transcendental notions (of intelligibility, of being, and of value) which form the comprehensive capacity for self-transcendence.
  7. One final note, from what I have seen in the biochemical studies on neurons, “memory” is not stored in one location while the image/phantasm is located in another. Rather, once one has an insight, the recollection of that insight is simply an enactment of the same neural streams that led to the original insight.  (the same is true when one remembers a sense operation — seeing is not one operation and the memory of seeing another, rather, remembering a seen object is simply activating the neural patterns involved in first seeing the object.
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Conscience, Saint Thomas More, and Dr. Peter Kreeft

Sorry this is late. I try to get these out as near to 3 pm on Fridays as possible, however yesterday, I was busy with a guest we had the last few days at the University of Mary — Dr. Peter Kreeft.  What a joy he was for all the students and faculty, and me.

On Thursday evening, Dr. Kreeft spoke about Conscience on the Feast of Saint Thomas More and Saint John Fischer.  It was a fantastic talk that linked together conscience, the heart of the human person, and then painted the landscape of the state of conscience today.  This talk pairs well with a book I have been re-reading lately, The Science of the Cross by Saint Theresa Benedicta (Edith Stein).  I am nearing the end of the book, and there are a series of sections that link well with Lonergan’s work on the human person, and also with conscience as Dr. Kreeft presented it the other night.

Saint Theresa Benedicta speaks about the inner self where God resides. When one reads through how she relates it to the various operations and powers of the human soul, one begins to see the mystics grasp of the capacity for self-transcendence as constituted by the union of the transcendental notions in their full potency.  That full potency is as a created participation in the divine light.  Saint Theresa identifies this as the real inner self of the human person that we do not “see” entirely. The more exteriorized we are from this center, the less we know of our selves.  The more we move toward it, the more we move toward authentic subjectivity, and the more we encounter God. This links to Lonergan and the explanatory manner that he articulates the capacity for self-transcendence and acts of self-transcendence (and Aquinas and Aristotle’s notion of Agent Intellect, and Plato’s and Saint Augustine’s notion of the Light of Being).  Saint Theresa will discuss as well how when we move more fully into the interior regions of the self, the more authentically we grasp others and the world around us.

The same was true with the notion of conscience as Dr. Kreeft discussed it. He linked it not only with Saint Thomas More, the man for all seasons (the title of his talk was A Conscience for All Seasons), but with others such as C.S. Lewis and his book on the Abolition of Man.  Conscience gets to the very heart and essence of the human person.  We can easily become lost into the exterior world, to the world of pleasure and pain, to a thousand things that take us away from an attunement to our conscience.  And our conscience is us as the mirror of God.  When you proclaim the death of God, especially in the violence of ideology and hatred, the reality in the mirror disappears – and that is the disappearance of the real self.  We were made in the image of God.  And the only way to lose the self then is to head into the life of a beast who has no such image.  We then become a civilization of beasts, or as Dr. Kreeft was saying trousered apes.

Conscience for Lonergan is similar.  Descriptively, it is the interior voice of God.  Explanatorily, it is the transcendental notion of the good as the measure and call to responsibility, a life that names sin as sin and the good as good.  It calls us to repent of our moral inauthenticity.  And it calls us to move horizontally and vertically into the farthest reaches of the horizon of the good (I am deliberately using good instead of value).

A Conscious for All Seasons was a beautiful and moving talk. Thank you Dr. Kreeft for visiting us. He is a man who really has moved into those regions of wisdom that spring from a life liberated into thanksgiving and joy, a joy that is the fruit of living in contrition, truth, and love.  To enter even in small ways into the Kingdom of Wisdom makes any man  or woman into a “man for all seasons.”

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When Does the Human Being Begin to Exist? Special Question 1: Is There a Valid Argument to Say that Human Life Begins at Implantation?

By Dr. David Fleischacker

[This springs from a series of blogs titled “When does the human being begin to exist?” which I had written starting in December, 2007. I had drafted this piece in 2008, but just now finished it.]

Some will argue that an embryo becomes a human being at implantation in the uterine wall. In the business world, this became one of the arguments for those selling the contraceptive pill as well as the morning after pill. These companies could argue that their pill was not an abortifacient, because though it might prevent implantation (as one of the ways for preventing a pregnancy), this did not kill a human being because that “this” was not yet human.

To a philosopher who reads through a biology text on implantation, the argument may sound a bit arbitrary at first glance. Why is something different after implantation? However, there are some biological reasons for saying this. This becomes apparent if one examines the various developmental stages of the embryo.

Early Stages of Development

In any mammal, the first stage of development begins at the moment of fertilization. Sperm entered into an oocyte through a protective layer originally created by the mother called the zona pelucida (or the ZP as it is usually labeled). For many types of animals, the entry location of the sperm then determines a polarity to the cell. Polarity refers to different layouts of the biochemical schemes and constituents of the cell, such that as it begins to divide, these materials begin to cause differences in the way subsequent daughter cells function. Such differences in subsequent daughter cells that are created through mitosis are called cell differentiation. As the zygote begins to divide, the daughter cells form a mass of cells scattered within the housing of the ZP. This is called the morula stage. As cell division continues, some of the cells begin to form a ring called the trophoblast just on the inside of the ZP. Other cells come to fill the inner ring and a blastocoel forms pushing these inner cells to one half of the ring, leaving the fluid called the blastocoel on the other half. This is the beginning of the “blastocyst” stage.

Many texts will identify the “inner cell mass” as that which becomes the adult organism, because it is from this that the matured cell systems of the organism develop. The cells that form the trophoblast are not the source of cells that continue into adulthood. However, not all of this inner cell mass will become the adult either. Once the blastcyst bursts the ZP, it is now possible for the blastocyst to unite with the wall of the mother, which usually occurs in the uterus (though if it bursts from the ZP in the fallopian tube, it could bond at that location causing an ectopic pregnancy). Some of these cells will form part of the placenta with some of the cell schemes attaching to the uterine wall, others to form the amniotic cavity. In other words, only some of these cells of the inner cell mass will become the matured adult systems.

When implantation occurs, there is a further determination or differentiation of these cells such that one can then identify specific cells that will become the adult. This process leads to the gastrula stage where some of the cells then form into a primitive streak and into a node of cells that become important for the induction of further differentiation of cells. Because of this differentiation that determines cell fates, twinning is no longer possible, and hence, this is the reason that some will argue that life begins at this point of differentiation.

The basis for saying human life begins at implantation

The notion implicit in this search for the beginning of life is the search for the determined originating cells that will lead to the matured systems of the adult, such as the circulatory and immune systems. In the zygote, the cell is not yet determined, it could be split multiple times and thus form twins or triplets. Likewise for the morula and blastocyst stages. So in many standard textbooks, a particular life or thing does not yet exists at these earlier stages.

Hence in the language of many textbooks, the “real embryo” is that which arises from those cells which have reached a stage of determined fate.

Shifting the Basis to the beginning of the Unity-Identity-Whole (see Chapter 8 of INSIGHT for more on Unity-Idenity-Whole)

The argument needs to shift seeking the origin of human life from that of the “fate determined cells directly leading to the adult organism” to the origin of the “unity-identity-whole.” One way to think through this is in the following way: At different stages of existence, one and the same being has different relationships to its environment. This is rooted in Lonergan’s point that the unity is a unity in changes (INSIGHT, chapter 8). One sees this after birth. In early stages, young infants nurse from the mother’s milk which has nutrients suited to these first post-natal stages. As the infant grows into a child, a young calf, a kit, or some other pre-adult creature, its abilities to relate and interact with the environment expand in such activities as the food it eats and its mobility. This ongoing horizontal and vertical differentiation and expansion of the creature to the environment is no less true in human beings who have the lengthiest sequence of stages of growth from infancy through childhood, adolescence, and into various phases of adulthood. It is the same unity-identity-whole through all these developmental changes.

This is true as well for the unborn. A zygote is largely related to the zona pleucida, that protective coat of cells formed by the mother when the oocyte was first formed. As the zygote divides within the context of the ZP, it grows until the ZP bursts, at which stage (during the blastocyst stage) it has interiorly differentiated sufficiently to become related to the uterine lining and the environment of the uterus. Hence, differentiations of cells and cells systems at each stage are really part of one and the same being, but having different purposes. The embryonic stage, for example, includes the cell systems that form the trophoblasts, which will then form the amniotic cell system as well as the placenta cell system. These are not distinct from the being of the embryo, but rather “parts” of that whole, in the same way that the immune system and the circulatory system are “parts” of the whole adult organism. The functional meaning of these cell systems at this early stage are grounded upon unity with the entire growing embryo and fetus. Separate these from the whole, and these will loose their wholistic properties. The plancenta for example is not merely an aggregate of cells, but rather it is like the digestive and respiratory systems tied together. The cells of the digestive system and the cells of the respiratory system collaborate in a functional whole which is quite different from each of the properties of the individual cells composing these systems (no one cell digests and no one cell respires). Likewise for the placenta and its role in exchanging nutrients and respiration. Each cell has a function that is part of a whole order of cells. Disconnect the placenta from its relationships both to the mother and to the other cells in the embryo, and it looses this higher intelligible meaning. The cells may still survive for a time, but not in a united way that makes them part of a nutritive scheme. And this nutritive scheme is one that belongs to the unity called the embryo.  It is not a scheme of the mother even though it is related to the mother.  Again, this is much like the lungs which have a relationship to the atmosphere that is breathed. The lungs are schemes not of the atmosphere, but of the creature that breaths.

In contrast

Thus, though implantation does bring about some differentiating cell schemes, it is not the beginning of a new unity-identity-whole, but rather the continued differentiation of an already existing unity-identity-whole. The somewhat confusing language in the world of developmental biology and thus in many text books has led to these ideas that the embryo was distinct from some of these temporary “parts” of the embryo.  However upon closer examination, the “embryo” as a unity is not one distinct thing and the  trophoblastic set of cells another. Furthermore, though this confusion suggests that implantation might be a valid starting point for the organism, the argument here is to eliminate that confusion and shift to the origin of the unity-identity-whole that develops. [Note: Though this point is more or less correct, to be more precise, it is a shift that looks not merely at fated originating cells that will develop into adult schemes, but to a unity-identity-whole that is differentiated both by its current integration and unfolding through its operators into its next stages, and then asks, what is the first stage of “this thing”].  Hence one is moving away from defining this thing and its starting point in terms of a developmental stage, and shifting really to a search for the initial stage with its finality for all the subsequent stages. It does not mean that cell fate is not relevant, but it puts it within the different functions of the cells and cell systems that relate the intrinsic cell schemes to the chemical and cellular world of the creature. Hence, in this larger functional set of relationships in which the unity-identity-whole thrives, the cells that form the placenta and other support functions are just as much a part of the unity as are the cells that form the primitive ectoderm that come to constitute the systems of the adult creature. The fact that they “disappear” at latter stages does not change the central form to which they belong at these earlier stages.

This shift results in turning not to implantation as the starting point of a living thing, but the zygote, since the zygote has the real finality to develop into a mature adult organism (even if twinning occurs). This argument was made in an earlier blog with greater precision however and does not need to be made here.

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Lonergan and the Shift to Method

by David Fleischacker

 

Method can be looked at as technique. This of course entirely misses the meaning of method as Lonergan conceived of it. For Lonergan, method is a set of heuristic conceptions that morally guide human self-transcendence, and hence are based on the structure of self-transcendence.

Historically, the cultural need to articulate method arises from the breakthroughs of modern science. It is a great wonder how such a stream of breakthroughs was possible. The answer was the discovery of a fruitful method. To articulate this, even imperfectly as an inductive method (see Bacon for instance), has its fruits.

It is imperfect because it tends to attend only to a few elements of the human subject, most of which are organs that look out onto the world for sensory experiences.  A more comprehensive understanding of the human person will lead to a more profound method. Lonergan makes this shift from an account of the human subject as one of self-transcendence to a resulting transcendental method.  His comprehensive understanding of the human subject is the source of this shift.

Key in his understanding of the human subject are the transcendental notions and their unity. These notions articulate the heart and soul of human presence but we only begin to glimpse the scope of these through a long sequence of steps that Lonergan calls self-appropriation. It requires a heightening of attention to one’s own conscious operations, and when we begin to attend these operations, we begin to discover patterns and overarching structures that ultimately  1) spring from the transcendental notions, and 2)  unite to form a capacity for self-transcendence.  And unless you are going to live for 3000 years, I would suggest you need a guide, and INSIGHT is a good place to start.

If you start with INSIGHT, you should either have already been actively doing math and science, or you will need to do so. Also, you will need to exercise a great deal of common sense and if you have not really done so in life by building and using technologies, building and participating in family, civic, or ecclesiastical economies, or participating in civic or ecclesiastical polity, you should be prepared to do so or at least watch and explore others who do.  Likewise, you will need to study history, and even master one or two of its major trends.  The history of philosophy is a good one. In other words, you need to become more in order for the kind of self-appropriation to take place which is necessary to become an authentic philosopher in the vein called for by Lonergan.

If you do, then such things as a heuristic notion, implicit definition, inverse insight, the empirical residue, higher and lower genera of things, emergent probability, the integral heuristic structure of proportionate being, functional specialization, transcendental method, and dialectic will all come to make perfect sense.  So will notions like isomorphism.   These are explanatory articulations that arise through the kind of self-transcendence that happens when you do math, science, and common sense, then you attend to the interiority of these doings, discover that interiority, and formulate it, and affirm it.  Then, with this self-discovery in mind, you can develop precepts that guide you and others in your existential unfolding.

As you explore the interiority of a scientist, a philosopher, a theologian, an artist, a man or woman of common sense, and you discover how these are united, you will discover more and more the profundity of the transcendental notions and the capacity for self-transcendence.   As you discover the unity of correlations and probabilities into schemes of recurrence and schemes of development, you will discover more and more the profundity of the meaning of central and conjugate potency, form, and act, and the entire nature and character of metaphysics.  Furthermore, you will grasp with greater significance the relationship of interiority and the universe of being.  And as this opens up into human freedom and the free participation of the unfolding of this universe of being and of the unfolding of the human subject in that being, you will discover the existential isomorphism that exists between a self-transcending subject and the entire order of the universe.

Link this existential isomorphism to a divine entrance into the world mediated by meaning and regulated by value, by both unpacking the interiority of this entrance (sanctifying grace, the theological virtues) and the sublation of the world of proportionate being into a transcendent order, then one moves into a supernatural existential isomorphism.  Such individuals provide us with precepts for eternity.

Now that is the kind of method for which Lonergan would call. And it is not a technique, but really an attunement to mystery.

 

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Gender Ideology, Evolution, and Finality

I just returned from a fantastic conference on gender ideology in Denver. I use ideology in the Voegelinian sense, as a deformation of the metaxy or the in-between. Eric Voegelin formulated the in-between as an account of the human subject and community. Our conscious existence is a tension between the beginning and the beyond, the immanent and the transcendent. For those familiar with Lonergan, it has a kind of symbolic appeal to the nature of the human subject, though it lacks the precision found in Lonergan, namely that of formulating the human subject as one who is a capacity for self-transcendence and the different levels of this capacity. Yet, it captures a basic truth, a truth which helps to articulate the character of the modern ideology surrounding gender identity and freedom.

I recall reading somewhere in Voegelin that modern ideology tends toward the transcendent or the beyond, and then naively thinks itself to be beyond the beginning or the immanent. What this means is that in modern ideologies, the beginning and the immanent are evils. In gender ideology, the limits of the body are an evil to be transcended. Evil of course is not a word that most gender ideologists would accept as a description of what they are doing to the body. But in my claiming this of the ideology, I would appeal to the ideology’s mode of operation. To start, something that causes unhappiness or a kind of privation in one’s soul is an evil. And according to gender ideology, being born with the “wrong body” is seen as privating one of happiness. Thus, it is an evil.

Now let’s translate this into Voegelin. The body is part of what Voegelin would call the beginning or the immanent. It has its roots back into the foundations of the world and it ties us to that foundation. It also is that reality in and through which we transcend and have our conscious existence, and so when it limits the kind of conscious existence that we want, gender ideology would proclaim that the  immanent reality of the body must be sublated in the Hegelian sense and discarded as the rubbish of an enslaved past. That would be the mode of operation in someone fully habituated to the life lived in the atmosphere of gender ideology.

The ideology also suffers what Voegelin calls the immanentization of the Transcendent. The Transcendent is the source of true and authentic happiness. Only in the Transcendent exists beatitude. To attempt to establish ultimate and everlasting beatitude in the immanent is the kind of deformation that takes what belongs to the Transcendent by storm. This violence is the only mode of operation available to the modern ideologues. Natural emergence would never be allowed because what is natural would be seen as hindering our freedom and hence our happiness. This violence has been the tactic of all modern ideologies such as the French and Communist Revolutionaries, the Nazi fascist movement, and the assortment of totalitarian uprisings whether in Asia, Africa, Europe, or the Americas. Gender ideology really is no different. It cannot use the art of authentic persuasion to reach its ends. It has to mutilate the body and use the power of civil law to totalize it goals.

Though I do enjoy Voegelin, I think one can arrive at a deeper explanatory account of the modern ideologies, including that of gender ideology, using Lonergan. His discovery of the levels of conscious intentionality, the nature of the capacity for self-transcendence and its actuation, and how this participates in the finality of the unfolding universe of being as one of generalized emergent probability provides a heuristic, and hence a horizon, that opens the doors and windows for a comprehensive account of ideology and its modern sexual manifestation.

What I am saying here is really more of a project to be completed. Some years ago, I had worked through the coming-to-be of the human person (see blogs back in 2008). One of the things that I began to think through was a transposition of evolutionary biology’s account of sexual differentiation into Lonergan’s notion of finality. The modern evolutionary theorist has noticed for example the emergence of bi-sexual differentiation within higher level species of plants and animals. This differentiation provides selective advantages (to use evolutionary terms) – advantages which include more adequate diversity in genetic alleles that allow for greater adaptabilities of the species to environmental needs and changes. More precisely, I think the right range of probabilities in the mixing and remixing of alleles that takes place through sexual reproduction provides for the right kind of plasticity needed for higher orders of intelligibility to have adequate probabilities for emergence and fitting probabilities of survival (much like carbon and some other atoms have the right statistical distributions of electrons to allow for the adequate emergence and survival of molecules that can interact to form organic systems–where as atoms such as the inert gases do not). Using Lonergan, one can dramatically expand the meaning of species and of the nature of evolutionary causality. The conjugate forms for example that constitute the things as a species within an explanatory genera (see chapter 8 of INSIGHT) are necessary to account for the developmental sequences one finds within evolutionary trees. One can also turn to the reality of finality within potencies to help further expand the developmental operators and trends that arise within evolution. And these are just a couple of the examples of how one can expand the heuristics found in most evolutionary theories using Lonergan’s account of both proportionate being (being that can be known by the human mind) and the nature of the human subject within that world of being.

With regard to gender ideology, an explanatory account of sexual differentiation and its sublation (Lonergan’s notion not Hegel’s) into higher levels of conscious intentionality would provide a first set of clarifications of the relationship of organic sexual schemes of development with motor-sensory, intellectual, rational, and volitional operators and operations.

The finality that leads to and springs from sexual differentiation would provide a further set of clarifications, and I think it would also be the key to revealing the magnitude of the deformation of gender ideology. Sexual differentiation in the human species is for the individuals, but it also regards the entire species. Its intelligibility requires that one introduce the operators that link generations of parents and grandparents to children. Concretely coming into existence as a male or a female takes place within a set of probabilities that is sequentially linked into a finality that springs from the entire order of the universe, an order that includes its concrete spatial and temporal residues (see chapter 4 of INSIGHT to glimpse more of this). When one decides to “change out” one’s concrete sexual differentiation through gender re-assignment, one is actually privating oneself and others of the finality in which one came to be. I am not proving this point right now, but giving you some conclusions that I had discovered some years ago.

To point you toward the evidence that led me down this trail, let me mention a notion developed by evolutionary theorists. The emergence of a new trait is followed up by a rapid perfection of that trait over relatively few generations. In evolution, few can mean thousands of years rather than millions depending on the complexity of the organism – the more complex multi-cellular organisms require longer periods of time to evolve. Something like a virus or bacteria however evolves in much shorter periods of time. This rapid perfection of a mode of operation within its operator means that certain kinds of operations in the human body reached a type of perfection long ago (even before the emergence of the human species). Sexual union based on sexual differentiation is one of those. If you look at plant sexual differentiation, it is a bit undifferentiated with many plants having both male and female components (and the number of chromosomes is a bit loose as well). As one moves to higher and higher animals, there is a set of clarifications of the male and female differentiations. One can describe these perfections or clarifications as a refinement of the nurturing operators and schemes on the one side of the differentiation (which we call female), and the refinement of protective operators and schemes on the other (which we call male). This gives all kinds of selective advantage to a community of the species (to use evolutionary terms again).

What this means is that human sexual differentiation arises from within an evolutionary series of developments as a perfection upon which then builds the higher levels of being in the human subject. For the human subject to then “decide” that this differentiation is a false limitation, and is really an evil and something hindering one, is to fail to realize the kind of perfection that sexual differentiation has become within the order of the entire finality of the universe. Again, this has to be argued more thoroughly, and so I give to you simply a project to consider. Sexual differentiation is a fundamental differentiation upon which the emergence of conscious intentionality within the finality of the entire generalize emergent structure of the universe is taking place. Treating it as something that can be changed or even discarded at will is to join the Hegelian and Marxian revolutionaries, which when you look at history has a deeply disturbing root in hatred born of an even deeper root of despair and darkness.