One of the most lucid and beautiful sections in Lonergan’s Insight is on the idea of genuineness. Lonergan describes,
Genuineness is the admission of that tension into consciousness, and so it is the necessary condition of the harmonious cooperation of the conscious and unconscious components of development. It does not brush questions aside, smother doubts, push problems down, escape to activity, to chatter, to passive entertainment, to sleep, to narcotics. It confronts issues, inspects them, studies their many aspects, works out their various implications, contemplates their concrete consequences in one’s own life and in the lives of others. If it respects inertial tendencies as necessary conservative forces, it does not conclude that a defective routine is to be maintained because one has grown accustomed to it. Though it fears the cold plunge into becoming other than one is, it does not dodge the issue, nor pretend bravery, nor act out of bravado. It is capable of assurance and confidence, not only in what has been tried and found successful, but also in what is yet to be tried. It grows weary with the perpetual renewal of further questions to be faced, it longs for rest, it falters and fails, but it knows its weakness and its failures, and it does not try to rationalize them. Such genuineness is ideal.[ref]Lonergan, The Lonergan Reader, 261[/ref].
Though the quotation is rather lengthy, I felt compelled to put the whole paragraph as each sentence offers a unique description to the idea of genuineness. Genuineness is a bridging of the conscious and the unconscious through the organic organization of development. When we engage in genuineness, we do not suppress the questions that are slowly eating away at us. We face them full on, with a knowledge that sometimes they will be scary, but with the passionate desire to know, leaving no stone unturned. What we find will change us completely; it will be uncomfortable and even painful but we crave the unity of thought.
For Lonergan, this ideal genuineness is the foundation for possessing good will. Good will is a “willingness to follow the lead of intelligence and truth.”[ref]Lonergan, The Lonergan Reader, 269[/ref] This willingness comes from our whole being and includes our whole person. Lonergan states, “For the appropriation of truth even in the cognitional field makes demands upon the whole man.”[ref]Lonergan, The Lonergan Reader, 269[/ref] A genuine pursuit of the truth is demanding. Not only does it take a lot of work, but, based on what we discover, we have to be willing to completely change our lives and even who we are. It may mean tossing out ideas or habits that we love and training ourselves into new ways of thinking and acting. This reminds me of St. Paul’s words,
Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God – this is true worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is – his good, pleasing and perfect will. (Romans 12:1-2)
Pursuit of truth demands a sacrifice of the whole person. Only when we lay our whole being on the altar is truth able to transform our lives and renew our minds. For followers of God, this means allowing our wills to be changed to His will. His will is the truth in our lives and we desire to align our will with His.
But, can we truly develop a harmony between the unconscious and the conscious? Will the tension always make us perplexed? Can we actually eradicate our individual or group bias? Is this ideal genuineness possible? I believe Lonergan would say that while we cannot perfectly attain it, we should continue to strive for this attitude when we pursue truth. For, unless we have the humility which comes from genuineness, we cannot have our minds renewed and we cannot gain the deeper insights of truth.