By Andrew Beards
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Extra info for Insight and Analysis: Essays in Applying Lonergans Thought
For us human beings it is because we do have reasons for action prior to any reflection, the kind of reason we share with dolphins and chimpanzees, that we have an initial matter for reflection, a starting point for that transition to rationality which a mastery of some of the complexities of language use can provide. Did we not share such reasons with dolphins and chimpanzees we would not have arrived at that starting point and a denial that we have such reasons would render the transition to specifically human rationality unintelligible.
P. 13. 7 A further aspect of this cultural bias against the mental is the assumption that if we allow verification of first-person mental states as objective, this would threaten our view of objectivity as essentially public. The notion is that our modern scientific worldview is committed to a criterion of objectivity as publicity, such that the personal or subjective judgments concerning “my conscious states” do not meet scientific criteria for verification. As Searle writes, The subjectivist ontology of the mental seems intolerable.
Secondly, this rationality of higher animals, which is a prelinguistic capacity to some extent, is distinguished from human rationality insofar as the latter includes a reflexive capacity. This reflexive capacity, the ability to provide reasons, or assess in terms of reasons one’s prior judgments develops with human linguistic growth. He writes, . . for us human beings it is because we do have reasons for action prior to any reflection, the kind of reason we share with dolphins and chimpanzees, that we have an initial matter for reflection, a starting point for that transition to rationality which a mastery of some of the complexities of language use can provide.
Insight and Analysis: Essays in Applying Lonergans Thought by Andrew Beards