This book, the culmination of forty years of theorizing about the moral status of animals, explicates and justifies society’s moral obligation to animals in terms of the commonsense metaphysics and ethics ofAristotle’s concept of telos. Rollin uses this concept to assert that humans have a responsibility to treat animals ethically. Aristotle used the concept, from the Greek word for "end" or "purpose," as the core explanatory concept for the world we live in. We understand what an animal is by what it does. This is the nature of an animal, and helps us understand our obligations to animals.

Discover the Science of Purpose Atheistic scientists have lied about humanity’s intelligent design for centuries, and their lies have decayed our culture into the social dystopia continually ripening before our eyes. Life and death have purpose, and we belong to all of it, which the ancient Greeks understood as Telos, meaning "the end as it was intended." Join Dr. Stephen Iacoboni, award-winning cancer specialist, as he recounts his impassioned search to discover humanity’s true origin and purpose. Not only does he address in plain, straightforward language how modern science points inextricably to God’s hand on earth, but he also ● reviews the history of western science and philosophy, ● challenges misguided theories from academic titans such as Aristotle, Newton, and Darwin, ● addresses complex questions regarding the human soul, ● equips the nonscientist with a confident understanding of how science validates faith, and ● helps readers reclaim a profound sense of individual purpose and meaning. The time has come to resurrect ancient biblical truth and restore it to its rightful place. It will be a battle royale for the hearts and minds of our civilization, but the treasure is our spiritual inheritance—the greatest gift we will ever receive.

Iván Nyusztay’s Myth, Telos, Identity: The Tragic Schema in Greek and Shakespearean Drama for the first time presents a systematic comparison of Greek and Shakespearean tragedy. By thematizing the common modes of the tragic, it measures their structural regularities against corresponding philosophical and ethical reflections. The comparative theory of tragedy evolves through a constant debate with the traditional views of Aristotle, Hegel, Schelling, Paul Ricoeur, and others. An architectonic survey of plays leads to a generic distinction between pure tragedy and melodrama, and proposes a possible description of Christian tragedy. This generic differentiation is considered by means of a teleological approach to tragedy as well as from a formal perspective. The criticism of traditional notions of character stresses the relevance of dividedness and internal collision – tragic phenomena which are explored as necessary stages of self in the constitution and formation of tragic or internal alterity. This form of alterity is underpinned by a discussion of action theory and speech act theory. This book will be of interest for readers of Greek and Shakespearean drama, as well as for students of comparative literature and genre theory, classicists and philosophers, and for everyone interested in the relation between literature and philosophy.