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By Syeus Mottel

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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. ] Collected Works of Bernard Lonergan so Pars I: De Notione Personae Quibus in quaestionibus non de quolibet esse rei quaeritur sed de eius existentia prout ipsa res normative concipitur.

8 Et supernaturalis haec conversio, quae naturalem in se includit, quamvis principaliter in finem vitae aeternae dirigatur, nihilominus ea secum fert quae hominem etiam hac in vita ex-sistere faciant. Nam qui fidem catholicam profitetur, iam parvulus spiritualia esse realia addiscit; qui dogmatibus catholicis adhaeret, per vera ad realia pertingit; qui concilio Vaticano obtemperat, illam mysteriorum intelligentiam quam concilium laudat spernere non potest; qui duce ecclesia theologiam quaerit quae secundum principia, methodum, et doctrinam S.

But when one has begun to 'exist,' one understands that there is a certain order to the universe and concludes that one is a subordinate part of that order, and so learns to put the common good before one's own private good. On this basis, therefore, the present-day esteem for the person must be reckoned among the aids that contribute to personal conversion and Existenz, just as in an earlier time the Greek fondness for talk and the medieval passion for disputation had done. However, since natural means of this kind are indirect, they are also not so effective as to exclude all possibility of self-deception.

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