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Bernard Lonergan's notion of the 'universal viewpoint' is at once a timely and an unpopular topic. The very term seems to violate the postmodern concern for indigenous contexts, and yet, given the development of information technologies, world courts and international charters of rights, the need for universal frameworks has never been greater. This study by Ivo Coelho shows Lonergan's approach to be a complex blend of dialectic and dialogue that has much to offer to a discourse on transcultural issues.Coelho shows Lonergan's universal viewpoint to be an important hermeneutical tool that makes its appearance in "Insight" but is seemingly forgotten in the later works. He argues, however, that the notion did not disappear, but rather underwent a shift. Using the Thomist notion of wisdom (appropriated by Lonergan in his "Verbum" articles) as a key for interpretation, Coelho traces the flowering of the universal viewpoint into a mature theological method - one that holds out the hope of an effective transcultural mediation of meanings and values. Lonergan's approach to mediation, says Coelho, neither compromises on the demands of truth nor neglects the very real claims of difference.

Hermeneutics --- Theology --- Propaedeutics of theology --- History --- Methodology. --- Propaedeutics --- Lonergan, Bernard J. F. --- Lonergan, Bernardo --- Lonergan, B. --- Lonergan, B. J. F. --- Lonergan, Bernard --- Lonergan, Bernard J. F.‏

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Richard De Smet’s Guidelines in Indian Philosophy originated as notes for students composed over the years 1954-1975. They are a rather sophisticated introduction to Indian philosophy taken in a broad sense as including all efforts of Indian thinkers to unravel the mystery of existence. Beginning with the birth of philosophical reflection in the Vedas, Brahmanas, Aranyakasand Upanisads, they go on to deal with the various darsans, nastika and astika, as also with the Bhagavad Gita and the evolution of Isvaravada, before coming to a rather abrupt end with Sankara’s Advaita Vedanta, itself sadly incomplete. De Smet, however, was convinced that Indian thought revealed a progressive development, a kind of finality even, and he considered Sankara one of the great peaks of that development. The chapter on the great acarya’s Advaitavada is therefore a fitting end for the book. With the publication of the Guidelines, all of De Smet’s major studies on Sankara are now easily accessible, with the exception of his doctoral dissertation.