Process, Insight, and Empirical Method
An
Argument for the Compatibility of the Philosophies of Alfred North
Whitehead and Bernard J. F. Lonergan and Its Implications for
Foundational Theology.
A
Dissertation Submitted to the Faculty of the Divinity School, The
University of Chicago, for the Degree of Doctor of Philosophy
December 1983
Thomas Hosinski, C.S.C.
Introduction
Empirical science has had a profound effect on the culture and thought
of the West since the eighteenth century. Technological developments
and the products of science and industry have changed radically the way
we live; and the success of empirical science has changed radically the
way we think. Particularly since the nineteenth century, empirical
science has been experienced as presenting a fundamental challenge to
religious consciousness. Science called into question a way of looking
at and understanding the world that had been dominant for millennia, and
eventually it made that world view untenable. Scientific thought,
specifically its empirical method of discovery, seemed to undercut
religious modes of thought and religious claims. Even without fully
intending to, science posed a thoroughgoing challenge to theology.
Theology found itself lacking a convincing way of relating the claims of
religion to the view of the world unfolding through scientific theories
and discoveries. As a result, in recent times there has been a marked
limitation to what Christian theology dares to say about the physical
world. There has been a continuing problem in justifying the use of
religious and theological language because of the difficulty of
establishing the meaning of such language for an empirically-minded
culture. Furthermore, as a narrow understanding of the empirical method
of scientific discovery became the paradigm for how to go about knowing,
theology found itself facing an implicit challenge to the legitimacy of
religious knowledge and the validity of theology’s own claim to be an
authentic mode of the search for understanding.
There have been a number of creative theological responses to this
intellectual, cultural, and spiritual situation in our century. Among
them are the two traditions widely known as “process theology” and
“transcendental Thomism.” Process theology depends to a great extent on
the philosophy of Alfred North Whitehead, though Charles Hartshorne is a
stronger influence on some representatives of this tradition. From its
beginnings in Whitehead’s philosophy, process theology has had an
intense interest in addressing and responding to the challenge posed by
modern science. Likewise, transcendental Thomism has addressed and
responded to this challenge, especially (and perhaps most directly) in
the philosophy of Bernard Lonergan, its major Anglo-American
representative. Many theologians in the United States and Canada today
employ the philosophies of Whitehead or Lonergan, but there has been a
lack of constructive discussion between them. Indeed most of the
encounters between theologians employing the thought of Whitehead or
Lonergan have been contentious, and the interaction between them thus
far has been characterized largely by mutual misunderstanding. Given the
importance of the common theological task, this mutual misunderstanding
and contention between two major Anglo-American traditions is, to say
the least, unfortunate. It is also, in my judgment, unnecessary.
When I first studied the philosophies of Whitehead and Lonergan, I was
struck by two aspects of their thought that seemed to bespeak the
possibility of a fundamental compatibility between them. First, both of
them pay a good deal of attention to the empirical sciences, and it
seemed to me that their descriptive analyses of empirical scientific
method are virtually identical. Second, I noted that both Whitehead and
Lonergan claim to operate, as philosophers, by means of a generalized
empirical method. Despite the apparently serious differences between
their philosophies, these two observations began functioning as clues
for me, suggesting that due to the role and influence of empirical
method in their philosophies, there might in fact be further
similarities, even compatibilities, between them. Given the importance
of Whitehead and Lonergan in contemporary American theology, and given
the contentious nature of the interaction between theologians employing
their philosophies, the possibility of some ground of compatibility
between Whitehead and Lonergan seemed worth pursuing. My dissertation
is the pursuit of this possibility, using empirical method as the basic
clue. The inquiry has some rather surprising results.
The first chapter summarizes Whitehead’s, and Lonergan’s interpretations
of empirical scientific method and how each of them conceives of the
relation between scientific and philosophical method. It then compares
the results of the two independent studies, and surveys the similarities
and differences that emerge from the comparison. The discovered
similarities are significant enough to cause the inquiry to continue,
despite the apparently serious differences between them.
The second chapter is a necessary interlude in the argumentation of my
central thesis. Because Whitehead’s and Lonergan’s interpretations of
empirical scientific method are so fundamental for their philosophies,
it is important to ask if their interpretations are tenable. If it
could not be established that this is the case, this would seriously
weaken their philosophies and, consequently, the foundations they
provide for theology. It would also make my central thesis little more
than a comparison of two ill-founded views. Thus it is necessary to
evaluate their interpretations of empirical scientific method. The
second chapter thus compares Whitehead and Lonergan to two major
interpretations in contemporary philosophy of science which are at some
distance from each other in the spectrum of interpretation: those of
Karl Popper and Michael Polanyi. This comparison, I believe,
illustrates that Whitehead’s and Lonergan’s interpretations are in fact
tenable, and that they do not represent extreme positions in the
spectrum. Moreover, this comparison gives further reasons to suspect
that there is a heretofore unnoticed compatibility between Whitehead’s
and Lonergan’s philosophies.
In the third chapter I formulate and test my major thesis. I argue that
there is in fact a fundamental compatibility between the philosophies of
Whitehead and Lonergan. Because this thesis is so surprising, so
contrary to the way in which those employing the thought of one or the
other have perceived their relation, I prepare for this thesis by
studying at some length how Whitehead and Lonergan each employ
generalized empirical method in working out their philosophies. I try
to illustrate that the key to the development of both their philosophies
is the analysis of human subjectivity, and I devote considerable
attention to their ontologies. In the third major section of the
chapter, I compare Whitehead’s and Lonergan’s cognitional theories,
epistemologies and metaphysics, arguing that there is a fundamental
compatibility between their positions in each of these major areas.
Unexpectedly, this compatibility is found to extend even to the
functional meaning of Lonergan’s metaphysical elements and a number of
Whitehead’s categories. I also argue that in two major areas of
difference between them, there is a real possibility of compatibility if
Lonergan’s ontology were further developed, using the resources of his
own metaphysics and his post-Insight thought.
There is one major topic of fundamental importance that the third
chapter ignores: the philosophy of God. The fourth chapter tests the
hypothesis formulated in the third chapter against the topic of God,
where the deepest differences between-Whitehead and Lonergan appear to
reside. Anyone who has read both Whitehead and Lonergan knows that their
concepts of God are quite different. This constitutes a serious
challenge to my thesis, since in the third chapter I affirm that
Whitehead’s and Lonergan’s philosophic methods and their fundamental
positions are in fact compatible. If this is actually the case, then
why do they arrive at such radically different concepts of God? There
is also the distinct question of whether my hypothesis of compatibility
between them finally breaks down at this point, or whether it extends
even to this topic in yet unrecognized ways. I prepare to answer these
questions by studying at some length Whitehead’s and Lonergan’s
philosophies of God, directing attention especially to their respective
procedures. In the third major section of the chapter, I confront the
originating questions.
I argue first that there is an actual, though limited, compatibility
between Whitehead’s and Lonergan’s stated philosophies of God. I then
try to identify the reason for the radical differences between their
stated concepts of God. And finally I argue that there is the real
possibility of a virtually complete compatibility between them if both
were revised in the required ways. With this the argumentation of my
major thesis is complete.
In the fifth chapter I draw out some of the more important implications
of Whitehead’s and Lonergan’s philosophies for understanding the
relation between science and religion. Their philosophies help to
establish the grounds of integral relation between science and religion,
and this, in turn, makes it possible to understand what is required for
their creative interaction in our time. Thus Whitehead’s and Lonergan’s
philosophies help theology to meet the challenge to which I alluded at
the outset, the challenge posed for religion and theology by the
emergence and gradual dominance of empirical science. The foundations
they provide make it possible, in my opinion, to formulate a theology of
nature and to relate such a theology coherently to the Christian faith’s
central concern for God’s self-revelation and saving activity in
history. In conclusion, I offer a few reflections on the appropriateness
of the use of generalized empirical method in theology.
It is my hope that this study of Whitehead’s and Lonergan’s
philosophies, and my thesis concerning their fundamental compatibility,
might make some modest contribution to overcoming the mutual
misunderstandings that tend to dominate many discussions between process
theologians and transcendental Thomists. It is also my hope that it
might serve to promote constructive discussion and perhaps even
collaboration between these two traditions as we face the common and
vitally important theological tasks of our time.
Forward to
Chapter I
Back to Acknowledgements
Back to
Table of Contents