A theory of health science and the healing arts based on the philosophy of Bernard Lonergan
Theoretical Medicine and Bioethics 30 (2):147-160 (2009)
| Abstract | This paper represents a preliminary investigation relating Bernard Lonergan’s thought to health science and the healing arts. First, I provide background for basic elements of Lonergan’s theoretical terminology that I employ. As inquiry is the engine of Lonergan’s method, next I specify two questions that underlie medical insights and define several terms, including health, disease, and illness, in relation to these questions. Then I expand the frame of reference to include all disciplines involved in the cycle of clinical interaction under the heading health science and the healing arts. Finally, I analyze the cycle of clinical interaction in terms of Lonergan’s cognitive theory. I compare and contrast my analysis, based on Lonergan, with that of Pellegrino, Thomasma and Sulmasy as I proceed. In closing, I comment briefly on the next stage of this project regarding Lonergan’s theory of the human good in relation to the practice of the healing arts. | |||||||||
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Patrick H. Byrne (2002). Lonergan's Retrieval of Aristotelian Form. American Catholic Philosophical Quarterly 76 (3):371-392.
Teodor Bernardus Baba (2009). The Use of Husserl's Method in Bernard Lonergan's Trinitarian Theology. Philosophy and Theology 21 (1/2):43-104.
Giovanni B. Sala (1997). Bernard Lonergan's Method in Theology. Philosophy and Theology 10 (2):469-499.
William F. J. Ryan (1973). Intentionality in Edmund Husserl and Bernard Lonergan. International Philosophical Quarterly 13 (2):173-190.
Roland Teske (1990). Bradley and Lonergan's Relativist. Philosophy and Theology 5 (2):125-136.
Tad Dunne, Bernard Lonergan. Internet Encyclopedia of Philosophy.
Paul Symington (2006). The Unconscious and Conscious Self: The Nature of Psychical Unity in Freud and Lonergan. American Catholic Philosophical Quarterly 80 (4):563-580.
Patrick H. Byrne (2007). The Goodness of Being in Lonergan's Insight. American Catholic Philosophical Quarterly 81 (1):43-72.
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