Although telos has been important in farm animal ethics for several decades, clearer understanding of it may be gained from the close reading of Aristotle’s primary texts on animals. Aristotle observed and classified animals informally in daily life and through planned evidence gathering and collection development. During this work he theorized his concept of telos, which includes species flourishing and a good life, and drew on extensive and detailed assessments of animal physiology, diet and behaviour. Aristotle believed that animals, like (...) humans, have purpose, and that telos is natural and unchanging. Moreover, he greatly valued the economic, political and defence contributions of farmers to their communities. In his stockperson ethics, animals are ordered to rational human purposes through husbandry, and good practice is established and shared by experience, habituation and training. Aristotle provides a useful and demanding framework for farm animal ethics that goes well beyond negative theories of welfare as freedom from harms. (shrink)

The publication of Hannah Arendt's doctoral these Love and Saint Augustine forces reappraisal of the view that Arendt's concept of evil originates in her experience of totalitarianism and coverage of the Eichmann trial. Augustine's account of the original nature of evil in the contexts of ontology, society and divine providence in fact provides the basis for Arendt's analysis of the banality of evil in the individual, the social, and the political spheres. Augustine's internal and external mental triads moreover contribute to (...) Arendt's own thinking‐willing‐judging triad and allow a clearer understanding of its dynamics. The fact that Arendt's analysis derives much of its power from her appropriation of Augustinian theological concepts suggests a need for the increased diffusion of theological concepts in political thought. (shrink)

"Pierre Teilhard de Chardin (1881-1955) has been regarded for too long as an isoteric thinker who evacuates theology by subjecting it to scientific theory.

Matthew’s account of the journey of the magi to Jesus has been employed in historical theology to articulate the relation between reason and faith in four different ways: i) reason and faith forming a unity; ii) reason cooperating with faith; iii) reason being the tool of faith; iv) reason being superseded by faith. The paper considers each of these categories in turn, and thus progressively separates the two terms. It demonstrates that “faith” and “reason” are equivocal concepts, and that their (...) relationship is itself a key determinant of their nature. A plurality of forms of reasoning enables the journey to be completed, with each form providing a distinct contribution to a shared faith. (shrink)