Bibliographic record
Abstract
This dissertation examines how Saint Augustine’s conception of peace helps us articulate the nature of peace as a human good. For Augustine, peace is not only an intrinsic good to be pursued for its own sake rather than as a means of securing other goods, such as one’s own life and property; it is in fact the highest good, identified with human happiness – eudaimonia. Augustine’s eudaimonist theory of peace provides us reasons as to why we must consistently choose peace over other goods that inherently conflict with it, such as domination, material prosperity, and glory. Loving and pursuing peace for its own sake must be based on the knowledge of what peace is. I argue that Augustinian peace, an interchangeable term with order, is an expression of the nature of being; peace is being, that is, existence or life itself. This metaphysical and ontological concept of peace subsumes political peace in his thought. According to Augustine, an essential quality of being is to be good and beautiful, because God created everything that exists out of His infinite Goodness and Beauty. Therefore, peace, order, goodness, and beauty are conceptually related to one another and all are different expressions of what it means to be, i.e. what it means to exist in this world as a creation of God. Of the diverse forms of life on earth each has its own intrinsic goodness and beauty by which it elicits our love, for we are beings endowed with the capacity to be delighted by the beautiful. To pursue peace, then, is to love the intrinsic goodness of being, willing the preservation of life for its own sake rather than desiring to consume and destroy for one’s own private ends. The possibility of lasting political peace, then, depends on our capacity to love the beauty of human beings – our fellow citizens – willing the preservation of their lives and their goodness. To love this way, i.e. freely without the oppression of sin and necessity, and to be in harmony with the world and other human beings is happiness for Augustine.
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How this classification was reachedexpand
Full frame machine prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. The Gemma side is a direct model label for every work in the frame, read from the title-only record. The Codex side is a classifier learned from the 10,348 direct Codex labels and calibrated to design-weighted sample rates; fields without enough sample support carry no Codex call. Candidate is the union of the two sides; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels.
Distilled classifier scores by category (both heads)
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.001 | 0.001 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.000 | 0.001 |
| Science and technology studies | 0.011 | 0.006 |
| Scholarly communication | 0.004 | 0.002 |
| Open science | 0.000 | 0.004 |
| Research integrity | 0.002 | 0.004 |
| Insufficient payload (model declined to judge) | 0.008 | 0.001 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one source (direct Gemma or distilled Codex), not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".