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Profile: Fred Lawrence (Boston College)
  1. Fred Lawrence (2010). Money, Institutions, and the Human Good. The Lonergan Review 2 (1):175-197.
    Each human being is the best judge of what is most conducive to his or her own self-preservation, whether this be considered strictly as security of mere life, or as comfortable self-preservation, or as the pursuit of happiness. Liberty is just a means to this end, but a means so necessary, so pervasive, so paramount, that it most resembles an end in itself. The ambiguity of modern liberty—this oscillation between end and means—may be a theoretical liability or weakness, but it (...)
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  2. Fred Lawrence (2010). The Implementation of Lonergan's Economics. The Lonergan Review 2 (1):370-373.
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  3. Fred Lawrence (2009). Lonergan's Retrieval of Thomas Aquinas's Conception of the Imago Dei. American Catholic Philosophical Quarterly 83 (3):363-388.
    This paper sets forth and advocates Bernard Lonergan’s understanding of Aquinas’s use of “intelligible emanations” as an analogy for processions in the Trinity. It argues that some of Lonergan’s views on consciousness, understanding, phronesis, and judgement are similar to views expressed in Hans-Georg Gadamer’s Truth and Method and John Henry Newman’s An Essay in Aid of a Grammar of Assent.
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  4. Frederick Lawrence (2007). Between Capitalism and Marxism: Introducing Lonergan's Economics. Revista Portuguesa de Filosofia 63 (4):941 - 959.
    What capitalist economics call business or trade cycles with their recessions and depressions, and Marxists, in terms of surplus value and exploitation, call crises are fundamental misunderstandings of what Bernard Lonergan conceives as the true intelligibility of the rhythms of production and monetary circulation of the advanced exchange economy. In his circulation analysis he expresses the intelligibility of macroeconomic dynamics in terms of a pure cycle that involves the anti-egalitarian flows proper to new surplus or productive goods expansion and the (...)
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  5. Frederick G. Lawrence (2004). Grace and Friendship. Postmodern Political Theology and God as Conversational. Gregorianum 85 (4):795-820.
    Dès ses premiers écrits, Lonergan a été attentif à la dimension d'amitié qui caractérise les ordres trinitaire et créé. L'homme est par essence ouvert au delà de lui-même; ne pouvant pas coïncider à soi, il est appelé à quelque conversion. La pensée moderne, qui par contre l'a prétendu capable de présence à soi; soutint l'individualisme òu le rapport à l'autre devenait instrumental. La réaction post-moderne, qui accentue l'idée d"autre', réveille la conscience à ses traits plus humains, en favorisant en même (...)
     
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  6. Fred Lawrence (2002). Gadamer, the Hermeneutic Revolution, and Theology. In Robert J. Dostal (ed.), The Cambridge Companion to Gadamer. Cambridge University Press. 167.
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  7. Frederick G. Lawrence (2000). Ontology of and as Horizon: Gadamer's Rehabilitation of the Metaphysics of Light. Revista Portuguesa de Filosofia 56 (3/4):389 - 420.
    Hans-Georg Gadamer's hermeneutic philosophy is most well known for its phenomenology of interpretation in the Geisteswissenschaften or humanities. It moves Heidegger's ' As–structure ' of understanding through an appreciation of the primacy of questioning to the dialogical structure of interpretation as mediated by language. This phenomenology grounds a linguistic ontology, which rehabilitates metaphysics as a renewal of the tradition of a metaphysics of light, without transgressing the limits of phenomenological accessibility. The result is a metaphysics of finitude that is undogmatically (...)
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  8. Fred Lawrence (1999). Athens and Jerusalem: The Contemporary Problematic of Faith and Reason. Gregorianum 80 (2):223-244.
    Socrates et Platon sont à l'origine de ce qu'on entend traditionnellement par raison - les philosophes qui cherchent la façon juste de vivre qui dépasse la sagesse conventionnelle. 'Jérusalem' fait référence à la foi dont l'origine est l'appel de Dieu à Abraham, le père commun des religions juive, chrétienne et musulmane, et qui se rapporte à la transformation que Dieu offre à l'humanité qu'il sanctifie. Il a fallu attendre le XIIe siècle et l'entrée des oeuvres philosophiques d'Aristote dans l'Occident latin (...)
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  9. Fred Lawrence (1994). Lonergan's Foundations for Constitutive Communication,”. Lonergan Workshop 10:229-77.
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  10. Kurt Marko, K. M. Jensen, M. C. Chapman, Michael M. Boll, Mitchell Aboulafia, Charles E. Ziegler, Trudy Conway, Thomas A. Shipka, Fred Lawrence, James G. Colbert, John W. Murphy, Robert B. Louden & Maureen Henry (1983). Reviews. [REVIEW] Studies in East European Thought 25 (2):267-271.
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  11. Fred Lawrence (1981). The Modern Philosophic Differentiation of Consciousness or 'What is the Enlightenment,'. The Lonergan Workshop 2:231-280.
     
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  12. Frederick Lawrence (1980). Gadamer and Lonergan. International Philosophical Quarterly 20 (1):25-47.
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  13. Fred Lawrence (1975). Responses to 'Hermeneutics and Social Science'. Philosophy and Social Criticism 2 (4):321-325.
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