Psychology and Moral Theology: Lines of Convergence

الغلاف الأمامي
Gregorian Biblical BookShop, 1987 - 302 من الصفحات
This work begins with a discussion of problems of method and then surveys a number of areas of psychological researchto reach an initial idea of the psychological resources and liabilities which people typically have. There follows an organized outline of the ways in which such resources or liabilities may come to expression on each of the four levels of the subject's operations, as these are analysed Bernard Lonergan: experience, understanding, judgement, and decision. Then an analysis of the tension between human desire and human limitation provides a broader context within which the significance of temptation and conversion are examined. A clarification of the significance of specifically religious and Christian in moral theology is attempted. Finally, some implications on a more pratical level are explored.

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المحتوى

ON METHOD
13
A SURVEY OF SOME AREAS OF PSYCHO
33
CHAPTER
75
4
85
KNOWING DECIDING AND FALLIBILITY
113
PSYCHOLOGY AND MORAL THEOLOGY
172
96
194
102
207
Challenge and Compromise
258
CONCLUDING COMMENTS
273
BIBLIOGRAPHY
279
113
282
INDEX or NAMES
291
116
292
232
297
144
298

109
224
IMPLICATIONS
249

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مقاطع مشهورة

الصفحة 62 - Each person is to have an equal right to the most extensive total system of equal basic liberties compatible with a similar system of liberty for all.
الصفحة 60 - official' morality of the American government and Constitution. Stage 6 : The universal ethical principle orientation. Right is defined by the decision of conscience in accord with self-chosen ethical principles appealing to logical comprehensiveness, universality, and consistency. These principles are abstract and ethical, (the Golden Rule, the categorical imperative) they are not concrete moral rules like the Ten Commandments.
الصفحة 127 - A value is an enduring belief that a specific mode of conduct or end-state of existence is personally or socially preferable to an opposite or converse mode of conduct or end-state of existence.
الصفحة 48 - It was a form of radium that a druggist in the same town had recently discovered. The drug was expensive to make, but the druggist was charging ten times what the drug cost him to make.
الصفحة 123 - ... with no more than they can carry: this is called transfer of population or rectification of frontiers. People are imprisoned for years without trial, or shot in the back of the neck or sent to die of scurvy in Arctic lumber camps: this is called elimination of unreliable elements. Such phraseology is needed if one wants to name things without calling up mental pictures of them. Consider for instance some comfortable English professor defending Russian totalitarianism. He cannot say outright,...
الصفحة 268 - In a society in which there is no law, and in theory no compulsion, the only arbiter of behaviour is public opinion. But public opinion, because of the tremendous urge to conformity in gregarious animals, is less tolerant than any system of law. When human beings are governed by 'thou shah not', the individual can practise a certain amount of eccentricity: when they are supposedly governed by 'love...
الصفحة 48 - ... half of what it cost. He told the druggist that his wife was dying and asked him to sell it cheaper or let him pay later. But the druggist said, "No, I discovered the drug and I'm going to make money from it.
الصفحة 124 - The inflated style is itself a kind of euphemism. A mass of Latin words falls upon the facts like soft snow, blurring the outlines and covering up all the details. The great enemy of clear language is insincerity. When there is a gap between one's real and one's declared aims, one turns as it were instinctively to long words and exhausted idioms, like a cuttlefish squirting out ink. In our age there is no such thing as "keeping out of politics.
الصفحة 86 - Abasement To submit passively to external force. To accept injury, blame, criticism, punishment. To surrender. To become resigned to fate. To admit inferiority, error, wrongdoing, or defeat. To confess and atone. To blame, belittle, or mutilate the self. To seek and enjoy pain, punishment, illness, and misfortune.
الصفحة 65 - Human good is heterogeneous because the aims of the self are heterogeneous. Although to subordinate all our aims to one end does not strictly speaking violate the principles of rational choice (not the counting principles anyway), it still strikes us as irrational, or more likely as mad.

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