In The Ethics of Discernment, Patrick H. Byrne presents an approach to ethics that builds upon the cognitional theory and the philosophical method of self-appropriation that Bernard Lonergan introduced in his book Insight, as well as upon Lonergan’s later writing on ethics and values. Extending Lonergan’s method into the realm of ethics, Byrne argues that we can use self-appropriation to come to objective judgements of value. The Ethics of Discernment is an introspective analysis of that process, in which sustained ethical inquiry and attentiveness to feelings as “intentions of value” leads to a rich conception of the good. Written both for those with an interest in Lonergan’s philosophy and for those interested in theories of ethics who have only a limited knowledge of Lonergan’s work, Byrne’s book is the first detailed exposition of an ethical theory based on Lonergan’s philosophical method.

An excellent introductory survey which combines brevity, lucidity and adequate documentation with critical reflection.

Grace and Freedom represents Lonergan's entry into subject matter that would occupy him throughout his lifetime. At the same time it is a manifestation of the thinking that has made him one of the world's foremost Thomist scholars. The volume is in two parts. Part One is a new edition of "Grace and Freedom: Operative Grace in the Thought of St Thomas Aquinas", four articles written by Lonergan in 1941-42, first published in book form in 1971. This edition includes new notes and indices. Part Two is Lonergan's doctoral dissertation, "Gratia Operans", submitted to the Gregorian University, Rome, in 1940. Published here in full for the first time, the dissertation provides important context and background for the articles in the first part. Lonergan's thesis is that, from the sixteenth century onwards, commentators on Thomas Aquinas lacked historical consciousness, raised questions that Thomas had never considered, and obfuscated the issues. Lonergan's achievement consists in having retrieved the actual position of Thomas by adopting a historical approach that has reconstructed his intellectual development on grace. The majority of contemporary theologians now agree with the implementation of the historical method. What Lonergan also adds is a unique diagnosis of the mistakes made by the modern scholastic authors in their treatment of grace. Throughout this work, Lonergan discovers in Thomas a mind in constant development, displaying radical shifts on fundamental questions. Together the two parts not only reveal an essential step in Lonergan's own development, but also make an impressive contribution to Thomist studies.

Bernard Lonergan devoted much of his life's work to developing a generalized method of inquiry, an integrated view which would overcome the fragmentation of knowledge in our time. In Topics in Education Lonergan adapts that concern to the practical needs of educators. Traditionalist and modernist notions of education are both criticized. Lonergan attempts to work out, in the context of the human good and the 'new learning,' the rudiments of a philosophy of education based on his well-known discovery of norms in the unfolding of intelligent, reasonable, and responsible consciousness. He explores how the scientific revolution has changed ways of understanding reality, and examines the implications of this revolution for education. Topics in Education, the first publication of his 1959 lectures, follows Lonergan on his early explorations of human development, studies the theories ofJean Piaget and others, and concludes with his own original ideas in the realms of ethics, art, and history. Bernard Lonergan (1904-1984), a professor of theology, taught at Regis College, Harvard University, and Boston College. An established author known for his Insight and Method in Theology, Lonergan received numerous honorary doctorates, was a Companion of the Order of Canada in 1971 and was named as an original members of the International Theological Commission by Pope Paul VI.

McCarthy develops and expands his earlier argument with four new essays, designed to show Lonergan's exceptional relevance to the cultural situation of late modernity.

Jim Kanaris provides a comprehensive understanding of esteemed theologian Bernard Lonergan's philosophy of religion and a crucial means of identifying precisely the points of contact between Lonergan's thoughts on God and religion and the issues presently discussed by philosophers of religion. Defining Lonergan's philosophy of religion presents a challenge because he does not use the term as it is generally understood. Rather, Lonergan addresses these issues under the guise of philosophy of God or natural theology, understands the role of religious experience idiosyncratically, and allows this concept to play various roles in his thought. The dynamics of these various components, their interrelationships, and their function from early to late development are fleshed out in this work. Kanaris finds Lonergan's philosophy of religion developing at that period when he attributes a new importance to the influence of religious experience. What this means for Lonergan's controversial proof of God's existence, the role of Lonergan's concept of consciousness, and the specifically religious dimension of the notion of experience are explored, along with the emergence of what is technically philosophy of religion.