Toward a Theology of Animals


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Toward a Theology of Animals
By Jack Ferguson - 22 Nov 2011

These comments are in reference to: Toward a Theology of Animals

Most will not take it far enough. They don’t have the background. Here are some of my thoughts. Feel free to question them.


Descartes held that the soul and body were connected in an exact physical location establishing an irresolvable mind-body problem. Cartesian certainty was relocated to the pineal gland where a fleeting mental instant, the cogito, proves I exist, but leaves doubt about another’s reality, and animals reduced from living souls or nephesh hayyah of Genesis to soulless mechanical objects.

Animals and men are naturally transcendental realists for they have the intuition of being within their representations. Animals are beings, and being includes soul and body with a gestalt of consciousness. Animals are limited to their inherent range of natural instruments, and must be partly excluded from transcendental existentialism because they have no choice and no moral imperative behind their a priori intentions to survive; thus, their worlds must be safeguarded.

Animals mirror the human soul reflecting human evil or good. They are living mirrors of human intentions. They have the a priori right of self-preservation from antibeing; protection of territory and self-defense as does the human animal.

Animals are another gestalt of the Earth. Animals fall under the soul-body paradigm that gestalts consciousness, and thus have natural rights issuing from their unity including self-defense, territories, reproduction, hunting, and although they have embedded within their souls and bodies the spiritual categories such as justice, love, care, etc., the paradigm shifts by degrees into various concrete formations, but without a social dialect their essence remain undeveloped and unreflected.

Thus, a snake is within the material polarity while an elephant the immaterial polarity. They are considered innocent beings that cannot be harmed unnecessarily or intentionally, but must be cared for as with all innocent beings. Animals fall under the well-being of the sacred Earth that gestalts forest, rivers, oceans, weather, mountains, etc.

The human species has the right of self-defense and maintained survival, and given that it is omnivore, transcendental existentialism ethically allows for parasitic consumption, commoditization of meat, and self-protection, but no other activity such as trophy hunting, confinement, experimentation, skinning, or harmful amusements.

We have a spiritual bond recognized within the representation of being, and currently, it is impossible to remove the slaughter of animals for they are considered economic objects since their being is willfully ignored. It is pointless to protest. The intuition of their being is intentionally suppressed within the representation allowing for murder, unnecessary harm and extinction.

Spiritually, human beings have yet to realize the imperative to develop artificial protein for consumption in order for the slaughter to come to an end. Nor is it allowed for the unnecessary destruction of wild areas, forests, damming of rivers, and so forth that do not follow from a priori principles of immediate survival. The realization of human containment and minimum interaction with nature allowing it to perfect itself has yet to surface as a world project. The intentional, unnecessary harm to innocent beings is a human evil reflecting their soul and transcendentally accountable to the Absolute where a presentation of its essence and core reflected by finite particles back to it as the good Being-being gestalt.

The arguments for such an evil realm of anti-being include profit, greed, pretended fear, egoism, selfishness, protection, and so on, and remain eternally evil for they result in the destruction of Eden held within the soul of every innocent being. It is only through care and love of the being Earth that the world can begin to reflect the good Being-being gestalt into the Absolute (the Greater Good). Human intentions reflect externally and internally into infinity in their eternal souls, and the human project remains the matrix of intentions embedded within the world. Until the world can be shared with animals as beings, not objects, its self containment is imperative to overcome its violent alienation and rejection passed on to the next generation.
~(The Ontology of Transcendental Existentialism, The Metaphysics of Good and Evil, LAP 2011)