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 Lonergan
and
Historiography

e
 Lonergan
and
Historiography
e
The Epistemological Philosophy
of History

Thomas J. McPartland

University of Missouri Press Columbia and London

Copyright © 2010 by
The Curators of the University of Missouri
University of Missouri Press, Columbia, Missouri 65201
Printed and bound in the United States of America
All rights reserved
5╅ 4╅ 3╅ 2╅ 1╅╇ 14╅ 13╅ 12╅ 11╅ 10

Cataloging-in-Publication data available from the Library of Congress

ISBN 978-0-8262-1884-1

This paper meets the requirements of the

American National Standard for Permanence of Paper
for Printed Library Materials, Z39.48, 1984.

Design and composition: Kristie Lee

Printing and binding: Integrated Book Technology, Inc.
Typeface: Palatino
To Faith Smith and Glenn “Chip” Hughes
 Contents

Preface ix

Introduction
Restoration of the Philosophy of History 1

Chapter 1
Basic Horizon and Historiography 6
Preliminary Sketch 8
“History” as Inquiry 16
The Non-Foundationalist Foundation of the Philosophy of History 17
Basic Horizon: The Ontological Philosophy of History 21
The Epistemological and Speculative Philosophies of History 29

Chapter 2
Critique of Historical Reason 34
Universal Viewpoint of Hermeneutics 38
Historical Objectivity 43
Interpretation 47
Descriptive, Explanatory, and Narrative History 54
Historical Description and Historical Explanation 55
Historical Theories 56
Historical Writing 62
Evaluative Historiography 65

Chapter 3
History of Thought and Praxis 75
Psychohistory 81
Cultural History 85
viii Contents

History of Ideas 91
Intellectual History 97
History of Philosophy 104

Chapter 4
History of Consciousness 111
Identifying the Discipline 114
The Age of Myth 120
The Age of Theory 128
The Age of Interiority 136
Methodological and Substantive Considerations 144

Conclusion 152
Notes 157
Bibliography 189
Index 205

Figures
Figure 1: Historical Scholarship and Methodological Cooperation 74
 Preface

Thi s b ook is part of a larger project dealing with Lonergan’s

philosophy of history. A much larger work in progress and an earlier pub-
lished work, Lonergan and the Philosophy of Historical Existence, both deal
with what is termed in this book Lonergan’s “ontological philosophy of
history,” where the “historically engaged subject” is related to such themes
as historicity, hermeneutics, and horizon. But Lonergan’s “engaged sub-
ject” is a cognitive subject, and Lonergan’s distinct, if not revolutionary,
cognitional theory can establish the basis for a nuanced and compelling
examination of a series of strategic issues pertaining to the practice of his-
torical scholarship—both general issues of historical method, knowledge,
and objectivity and specific issues in the disciplines of historical scholar-
ship, particularly in the fields of the history of thought. These issues are
the focus of this book.
The research for the book has a long history, starting as part of doctoral
work under the guidance of Dr. Rodney Kilcup. The project was encour-
aged from the beginning by the late Timothy Fallon. The opportunity to
present versions of the text at conference presentations helped consider-
ably in refining the material over the years. I wish to extend thanks to
Fred Lawrence for allowing me to give papers for the Lonergan Work-
shop at Boston and Mainz, Germany, and to Mark Morelli for provid-
ing me with a forum for philosophical exchange at the Fallon Lonergan
Symposium sponsored by the West Coast Methods Institute. I also wish
to express gratitude to Kerry Cronin for help in retrieving a transcription
of portions of chapter four from the Lonergan workshop archives and to
Kentucky State University for travel funds. I greatly appreciate the sup-
port and professionalism of the entire staff of the University of Missouri
Press, particularly Claire Willcox, Sara Davis, and Beth Chandler, as well
as the encouragement of the former director, Beverly Jarrett. It has been
a pleasure to work with them all in what has been truly a collaborative

ix
˘ Preface

enterprise. The dedication is to Faith Smith and Glenn “Chip” Hughes,

both of whom showed extraordinary persistence and support for me to
bring this material to publication.
 Lonergan
and
Historiography

e
 Introduction
Restoration of the Philosophy of History

Prior to the writing of history, prior to all interpretations of other minds

there is the self-scrutiny of the historian, the self-knowledge of the inter-
preter. That prior task is my concern.

F o u n d ationa l thinkers are rare and precious (at least if

we take that term in its generic meaning and not in the narrow, Carte-
sian sense criticized by Post-Modern writers). Thinkers who penetrate to
the most profound intellectual assumptions of the age, who grapple with
them resolutely, and who, in so doing, likewise address, with bold sensi-
tivity, basic and universal philosophical questions (the substantive issues
of any age)–these are thinkers who have, perforce, something worthwhile
and fundamental to say over a whole range of philosophical topics be-
yond their primary focus. The spring of their ideas can give rise to many
streams, including the philosophy of history, and, within, the philosophy
of history, what we can call the epistemological and speculative philoso-
phies of history.
“In constructing a ship or a philosophy,” writes the late Bernard Loner-
gan, “one has to go the whole way; an effort that is in principle incomplete
is equivalent to a failure.’’1 This injunction, in fact, is meant to be the hall-
mark of Lonergan’s own philosophy, which constructs a philosophy of his-
tory. With bold but precise strokes he strives to create a philosophy that is
avowedly radical, comprehensive, and foundational (in the generic sense).
As such, however, it may seem to be at odds with the Zeitgeist of the past
century: for in the dominant horizon of the contemporary situation, dissec-
tion and analysis have become bywords amid a “heap of broken images”;
all “phantoms of certitude” have seemed to become dissolved; eternal

˘
˘ Lonergan and Historiography

verities have apparently vanished with the “triumph of becoming”; the

radiant beams of reason have seemed to become eclipsed by the stormy
clouds of “irrational man’’;2 and the belief in progress has been shattered
in bloody world wars, ghastly concentration camps, fanatical terrorist at-
tacks, and the frightening specter of nuclear holocaust. And yet, Lonergan
is deeply sensitive to such prominent currents of contemporary thought as
phenomenology, existentialism, hermeneutics, post-Newtonian physics,
and the methodical exigencies of the Geisteswissenschaften: they nourish
the flow of his ideas, and he integrates them into the stream of his philoso-
phy. His philosophy of history is intended to be at once comprehensive
and rooted in the concrete consciousness of a concrete person, transcultural
and focused on historicity, systematic and capable of indefinite expansion.
It seeks to preserve the sacred orientation to mystery, while vigorously
regrounding the secular faith in progress.
Lonergan’s approach to the philosophy of history would veritably re-
store the philosophy of history as a genuine philosophical discipline. In the
contemporary situation such a restoration is a desideratum. The philoso-
phy of history first arose in the eighteenth century with Vico and Voltaire
as a replacement of the old theology of history, whose last grand prac-
titioner was Bossuet. The original impetus to the philosophy of history
was to reflect on the global pattern of history as witnessed in such great
speculators as Vico, Voltaire, Kant, Hegel, Comte, Schelling, Marx, Freud,
Spengler, Toynbee, and Sorokin.3 This speculative brand of the philosophy
of history has been challenged by the emergence of academic specialized
history in the nineteenth century, by the rejection of rational systemiza-
tion from the advocates of existentialism and analytic philosophy of lan-
guage in the twentieth century, and by the assault on “history” itself as a
modernist conceit by contemporary Post-Modern thinkers.4 Alternatively,
the philosophy of history could be restricted to the more modest task of a
commentary on the type and range and status of historical knowledge. But
this enterprise was confined by the cage of neo-Kantian methodologies,
narrowed by the empiricist criteria of truth, reduced to a kind of linguis-
tic historicism by many analytic philosophers, and devastatingly attacked
by the “deconstructions” of Post-Modernism.5 The remaining effort of the
philosophy of history in the twentieth century was to focus on history
as a constituent of the human way of being (hence Heidegger’s title Be-
ing and Time). Post-Modern philosophy has taken Heidegger to the next
limit and has deconstructed the “self” and the “human” to join “history”
in the graveyard of imperious abstractions.6 Only a foundational enter-
prise, then, can restore the philosophy of history. We must be clear that
Lonergan’s restoration of the philosophy of history does not rest on the
 Introduction ˘

“foundationalism” so decried by the Post-Modern opponents of the con-

ceptualist systems of modernity. Lonergan’s foundational thinking is no
more foundationalism than historical thinking is necessarily historicism or
scientific thinking is necessarily scientism.
Lonergan’s foundational enterprise might be compared in its radical
claims to Einstein’s redirecting of modern physics—and arguably his phil-
osophical discoveries might be placed on a par with Einstein’s revolution
in physics. Indeed both Einstein and Lonergan were essentially problem
solvers. So in 1905 Einstein addressed three problems that had agitated
him—the disharmony of electromagnetic equations, the apparent random-
ness of Brownian motion, and the contradiction between the predictions
of classical physics regarding the photoelectric effect and the experimen-
tal evidence.7 The results of this problem-solving were the Special Theory
of Relativity and an important contribution to Quantum Mechanics with
the introduction of the notion of a photon. A generation later, Lonergan
would engage in a life-long pursuit of questions regarding the nature of
understanding, the relation of understanding to experience, and the dis-
tinct criterion for concrete judgments.8 His problem-solving led him to
the amazing discovery that, for Aquinas, there was a distinction not only
between understanding and “outer words” (oral or written expressions)
but also, more significantly, between understanding and “inner words”
(concepts).9 This distinction between intelligere and dicere was more than
a bombshell in Thomistic studies, for it challenged the most pervasive
assumption of modern thought, the “confrontation theory of truth,” the
view, prevalent also in most contemporary discussion of the philosophy
of history, that the act of knowing essentially entails a confrontation of
subject and object. We need not stress too much the obvious: the whole
tenor of modern culture had been framed within the Cartesian dualism of
subject confronting object. So we witness the ongoing dialectic of Enlight-
enment, committed loosely to methodological control of objects, and of
romanticism, reacting against the Enlightenment in the name of spontane-
ity, individuality, images, and affects—but obviously purged of objectivity.
Whitehead, Heidegger, Lonergan, and Post-Modernists have, along with
others, railed against the Cartesian framework. But it is not so easy to es-
cape. Karl Löwith, for example, claims that Heidegger still worked within
that framework.10 Arguably, Lonergan has made the most radical break.
In his magnum opus, Insight, Lonergan describes his project as a “pre-
liminary, exploratory journey into an unfortunately neglected region.’’ The
neglected region is the activity of insight, its conditions, its workings, and
its results; and the journey reveals the “basic yet startling unity” that a
grasp of insight confers on human inquiry, opinion, and practical affairs.11
˘ Lonergan and Historiography

This is his foundation. Refusing to posit an irrevocable bifurcation of sub-

ject and object, he shifts attention from horizons as finished products to the
cognitive and existential performance that constitutes them in the project
of historical life. The foundation of Lonergan’s philosophy of history, then,
is not the activity of an abstract being or of a substance or of a transcenden-
tal ego; it is not some strange region of the globe to be apprehended by an
esoteric metaphysics of knowledge; it is rather the concrete performance
of concrete historical persons to be known by personal self-reflection; that
is, it is one’s own performance as an actor in the drama of history to be
known by an exercise of self-scrutiny.
Although Lonergan is known principally for his cognitional theory and
his theological methodology, his earliest intellectual ambition was to for-
mulate a modern philosophy of history shorn of progressivist and Marxist
biases.12 For various reasons (including his teaching responsibilities and
his health), he never addressed this task in a single work. We must, ac-
cordingly, look for his reflections on the philosophy of history scattered
in various books, articles, and lectures—keeping in mind how they flow
from his radical foundations. In Insight, for example, we see his discussion
of progress and decline in history, of critical history, and of methodical
hermeneutics. In Method in Theology, we notice how he employs technical
terms from phenomenologists and historians, deals with the problem of
historical objectivity and historical relativism, explores the meaning of his-
toricity, and argues for functional specialization as a reflective appropria-
tion of historicity.
As the quotation at the beginning of this Introduction indicates, we are
concerned in this book with the foundations for the writing of history.
This means we must address such issues as the method of historiogra-
phy, the relation of descriptive, explanatory, and narrative histories, and
the objectivity of judgments, interpretations, and evaluations. To address
such issues is to conduct a critique of historical reason, an enterprise first
taken up in a concerted way by Dilthey and continued mostly by analyti-
cal philosophers. This is the focus of chapter two. If what distinguishes
historical disciplines from those of the natural sciences is that the subject
matter of the former is largely constituted by human thought in various
modes of expression and differentiation amid various complicated links
with technological, economic, and political factors—a claim that Lonergan
would vigorously affirm—then we must also identify the distinct fields in
the history of thought and clarify what are their specific contributions to
the history of thought. This is the task of chapter three, where we examine
psychohistory, cultural history, intellectual history, history of ideas, and
history of philosophy. In chapters two and three, therefore, we explore the
 Introduction ˘

terrain of the epistemological philosophy of history. But it is legitimate

for the philosopher of history to speculate on the large-scale trends in the
history of thought. We consider this kind of speculative philosophy of
history in chapter four under the rubric of the history of consciousness.
Before we can explore, however, Lonergan’s epistemological and spec-
ulative philosophies of history, we must take seriously his “prior task”
of self-knowledge. In fact, that prior task led Lonergan to the rudiments
of a philosophy of historical existence. The epistemological philosophy of
history is embedded in epistemology, and epistemology, for Lonergan,
is embedded in the cognitional practice of the historical knower and the
historical communities of knowers, who, operating within a vast and al-
most bewildering diversity of relative horizons throughout history, are
nevertheless subject to the self-transcending norms of basic horizon and
its constitutive pastern of inquiry. To these foundational issues we must
turn in chapter one, where we can survey Lonergan’s strategic approach
to the philosophy of history in order to assess his major contributions to a
restored philosophy of history.
 Chapter 1
Basic Horizon and Historiography

If o n e were to practice horticulture in a certain garden, one

would want to know, for purpose of orientation and in order to bring the
proper tools, the kind of garden and the kind of harvest it may be an-
ticipated to yield. And so we may wish to come to a preliminary under-
standing about the garden of Lonergan’s philosophy of history. Should we
expect, for example, to stand, tangled and dazed, amid the luxurious flora
of a speculative philosophy of history in the mode of a Hegel? Or should
we expect to have to dig beneath the distracting foliage of metaphysical
theories and scientific accounts for an ontological philosophy of history,
which explores the existential roots of human being in terms of human
historicity? Or should we rather expect to make our way methodically
along analytically precise rows of modest plants arranged according to the
categories of an epistemological and methodological philosophy of history
concerned with the status of the human sciences?
As the title of this work indicates, we shall be focused on Lonergan’s
epistemological and speculative philosophies of history, both of which
are germane for the writing of history. We shall need to address a range
of strategic questions pertinent to those fields in the philosophy of his-
tory. But as we contemplate those questions, we also realize that, if we
are to pursue Lonergan’s approach, they are linked to questions in his
ontological philosophy of history. Lonergan’s epistemological and specu-
lative philosophies of history are, therefore, embedded in his ontological
philosophy of history. Let us survey some strategic questions.
If we ponder what is historical method, what are the relations among
historical description, historical explanation, and historical narrative, and
what is historical objectivity with respect to texts, facts, and values, we
raise a series of further, more basic philosophical questions. What is the

˘
 Basic Horizon and Historiography ˘

method of human knowing? What is the difference between description

and explanation? What, if anything, constitutes lived history as a drama
so as to lend special validity to historical narrative? What is the nature
of objectivity? What is sound hermeneutics? What is moral objectivity
(if there is such a thing)? What is the possibility of a critical history that
would discern both progress and decline?
If we further seek what is distinct, respectively, about psychohistory,
cultural history, intellectual history, history of ideas, and the history of
philosophy—as a propaedeutic for fostering collaboration—we encounter
another set of fundamental questions. What is the psyche and what is its
relation to the intellect? What is the cultural infrastructure? What is the
mode of expression and of understanding of art and literature? What is
an intellectual horizon? What is the efficacy of the notion of a Zeitgeist
(i.e., is it a mere construct, or is it a metaphysical reality that absorbs the
individual thinkers within it)? What is the relation of the creative thinker
and the thinkers’ linguistic framework and intellectual tradition? What
is the difference between creative thinkers and representative thinkers?
What are the dynamic factors that transform intellectual horizons? What is
a concept? What is an idea, and can ideas be the subject matter of history?
What is the possibility of a genuine history of philosophy without suc-
cumbing to relativism or historicism?
If we investigate what are the discernible long-term trends in the histo-
ry of thought and consider whether such trends constitute an axial period
of history, we engage, again, foundational philosophical questions. What
is consciousness? What is differentiation? What is the nature and validity
(if any) of myth? What are realms of meaning and patterns of experience?
Does philosophy replace myth? Does modern science replace philosophy?
Is a universal viewpoint compatible with historical diversity?
In brief, the epistemological and speculative philosophies of history
are conditioned by epistemology and by reflections on the history that is
written about. Indeed, for Lonergan, epistemology itself is conditioned
by cognitional fact, and cognitional fact is a recurrent pattern of histori-
cal existence. We shall, accordingly, refer to Lonergan’s broader analysis of
history and the related epistemology throughout the text as the occasion
warrants. This broader analysis is Lonergan’s horizon analysis. The burden
of this chapter is to make explicit in sufficient detail the relevant features
of Lonergan’s ontological philosophy of history for our enterprise.
As we examine in this chapter Lonergan’s horizon analysis as the frame-
work for his epistemological and speculative philosophies of history, we
must keep in mind that entry into Lonergan’s thought can be both treach-
erous and deceptive. It can be treacherous because of the sophistication
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