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In the concluding chapters of Head and Heart, where phenomenology gives way to hermeneutics, Andrew Tallon is concerned with two topics. The first is to show precisely how affectivity fits into Bernard Lonergan's model of cognition and volition to constitute triune consciousness. The second is to expound and develop the Thomistic notion of connaturality as the fundamental key to affectivity, specifically in conjunction with habit, in the ethical, aesthetic and mystical domains. Paradoxically, this second argument seeks to show that a properly attuned affectivity largely does away with the need for key operations in the Lonergan model altogether and introduces a virtually new version of triune consciousness. For, in the proposed integration of triune consciousness, affective connaturality is said to bypass, to a greater or lesser degree, the need for concepts, discursive reasoning, conceptual judgement, and deliberation in these domains, to be replaced by a higher form of "knowing and loving in one's heart'. This is grounded, furthermore, in the appeal to "an anthropology from above' in which "the human soul is a lesser spirit (un ange manqué, une intuition manquée)' (Tallon, 1997, 253).¹

DOI: 10.1057/9781137030979_10

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