Autor: Lonergan, Bernard J.F.

Buch: The Ontological and Psychological Constitution of Christ

Titel: The Ontological and Psychological Constitution of Christ

Stichwort: Person (Elemente d. Definition); Existenz; hierarchische Ordnung von Dingen (Aufhebung, sublation?); Mensch: die höhere Synthese als potentiell nicht aktuell

Kurzinhalt: Although physical, chemical, biological, and psychic laws are operative in us, the higher synthesis itself is not actual but potential. For we are not made in such a way that by some natural necessity our reason must rule over our lower nature, but ...

Textausschnitt: 2 Existenz1 (eg: lat: Ex-sistentia - 'on being oneself')

Fußnote oben:

[The choice of Existenz to translate 'De ex-sistentia' is based on Lonergan's usage in the 1964 lecture 'Existent and Aggiomamento,' where Existenz is coupled with 'on being oneself.' See Collection (Toronto: University of Toronto Press, 1988 [CWL. 4]) 222. 'On being oneself' was a key theme in Lonergan's 1957 lectures on existentialism, published in CWL 18; there, however, he tended to limit the use of the word Existenz to discussions of the philosophy of Karl Jaspers, in which it is a key technical term. Elsewhere in this section his ex-sistere is rendered to 'exist' (that is, using inverted commas) and similarly for cognate terms, while Existenz is used to translate ex-sistentia. Usually Lonergan's Latin word 'exsistentia' does not have this dramatic significance, and then it has been changed to 'existentia.' The same holds for the verb 'exsistere,' which becomes 'existere.' But when Lonergan added a hyphen, as here, his spelling of the Latin word is retained.]

7 Ex-sistentia (eü)

20/1 7 Kierkegaard used to ask whether he was really and truly a Christian. Contemporary philosophers ask what it means to be a human being in the proper, genuine, authentic sense. (19; Fs)

21/1 These questions deal not with just any existence of a thing but with its existence as that thing is conceived normatively. Kierkegaard did not think it sufficient to be born in Denmark and thus by the law of the land to belong to the official Danish Christian Church. Nor do contemporary writers regard one to be a human being in the proper sense just because one can produce a clear and authentic birth certificate. Rather they ask whether human beings exist as they ought to 'according to the eternal reasons,' to borrow a phrase from Augustine. (21; Fs)

22/1 This question is by no means pointless. While a human being is defined as a rational animal, still we must be sufficiently well developed as animals before we begin to act rationally. We do not regard children as having reached the age of reason until they are seven years old, nor do we judge young people to have reached majority until the age of twenty-one. And producers of public entertainment aim at adapting their shows to the mentality of twelve-year-olds, since that is reckoned to be the average mental age of the adult population. (21; Fs)

23/1 But if you prefer to disregard popular opinion and get at the heart of the matter, you must investigate and understand the hierarchic order of things. In chemical elements the laws proper to chemistry prevail, while leaving intact the laws of physics. In plants the laws of biology prevail, but without violating any of the laws of chemistry and physics. In animals the laws of animal psychology prevail, but in such a way that no law of chemistry, physics, or biology is violated. From this you will perhaps conclude that the hierarchic order of things is such that each higher genus, as if by a kind of Aufhebung, retains lower laws while at the same time doing away with them. For the lower laws are completely retained, since they are perfectly observed; but they are also completely dispensed with since they are wholly subordinated to the overriding control of a higher synthesis. (21; Fs) (notabene)

Kommentar (27.10.12): Zu "Aufhebung" oben. Ist Lonergans Ausdruck für "Aufhebung" später sublation?

24/1 Now while this conclusion holds true for all other beings, we immediately note an exception in the case of human beings. Although physical, chemical, biological, and psychic laws are operative in us, the higher synthesis itself is not actual but potential. For we are not made in such a way that by some natural necessity our reason must rule over our lower nature, but that it ought to do so. Such dominion must be achieved through the exercise of one's reason and personal freedom in order for one to become a true, proper, authentic and genuine human being. It is up to each one, therefore, out of the potentiality each one has, to achieve his or her own Existenz. (21; Fs) (notabene)

25/1 The paradox inherent in this Existenz comes to light immediately. For human beings do not strive to 'exist' through intellects already actuated by wisdom, understanding, and knowledge, nor through wills already endowed with virtues. Rather, one has to begin from that famous tabula rasa and from a will devoid of virtues so that one may at last learn what one ought to be and will to make oneself what one ought to be. (21; Fs) (notabene)

26/1 Once this is grasped, it can surely come as no surprise that very few 'exist,' that very few have learned that 'the real' or the 'really real' is what becomes known under the name of being through the mediation of concepts and judgments, that very few have come through a kind of dark night of the senses so purified as to surrender themselves wholeheartedly, effectively, and perseveringly to the intelligible and true good. (23; Fs) (notabene)