Television Network Propaganda and the Implicit Network Rivalry: a Probable

Participation of the Philippine Media Network in Social Discontinuity as Analyze within

Augustines Concept of Empire and Teilhards Concept of Isolation
_______________

A Term Paper
Presented to
Saint Thomas of Villanova Institute
University of San Agustin
_______________

In Partial Fulfillment of the

Requirements for the Course:
Term Paper IV
________________
Submitted by:
Sem. Joseph Noel C. Macayan
________________
Submitted to:
Rev. Fr. Micheal Alvin G. Seqiuo, OSA
_______________
February 10, 2010

Table of Contents
I.

Introduction
A. Background of the Study
B. The Problem
C. Scope and Limitations

II.

The Society
A. Augustines Definition of Society
B. Society as an Association of Consciousness in Teilhard

III.

The Probable Reasons of Disunity

A. Communication as the Tool of Selfishness of the Empire
B. Isolation as a Manner of Separation and Division

IV.

Analysis of the Problem

V.

Conclusion

Bibliography

I.

Introduction
A. Background of the Study

If the accounts of history are correct and the scientific data that we now presently have
are accurate, we can clearly say that the human species were made to be a society and not live as
individual beings. From the time of pre-historic man up to the contemporary times, the call to be
a society rears its head in the most significant aspects of human living.
The exposition of the horrid Holocaust brought about by Hitler and the whole of World
War II gives us a light through which most people realize that each human should be treated as
an end and not as a means to attain a certain end. At the same time, the war made us see our own
capability to destroy the society to which every good person aspires. The invention of the atomic
bomb clearly manifests mans capacity to wipe out his physical existence in the world. An
example would be the bombing of Nagasaki and Hiroshima, which brought about the death of
thousands of people. Those are just two separate explosions, but these explosions could have
resulted to the genocide of the Japanese people. And the roots of these wars ramifies to different
reasons which can be solely reduced to three words; dominion, accumulation and selfishness.
Now that the human terrain is generally in quiet times, does this mean that the
aforementioned problems are extinguished and these are now obsolete concepts, which we can
consider as members of the times that had already passed? Or do these problems occur in society
but have now took-on a different guise through which they cannot be easily identified?
In the common Filipino, media is already a culture incorporated within the complex of
the whole society. This can be seen within the everyday debates between the adherents of the
Kapuso (one of heart) and the Kapamilya (family member) networks. Young and old,
professionals and unemployed, single and married engaged in arguments concerning the being
number oneness of the television station that they watch in their own idiot box. 1 In some
instances, you can find Filipinos identifying or personally affiliating themselves with the
networks that they like or ascribe their selves.
It is in fact common for a Filipino to ask a person if one is a Kapamilya or a Kapuso. By
this you can find a great divide among Filipinos and by which this divide plays a significant role.
This division among Filipinos in this aspect is further augment by the said networks by feeding
the people propagandas through which the people are made to believe that they are contained
within a sphere of superiority by advertising the awards and achievements that the said network
garnered. Further, the people are made to believe that they are the impetus through which these
awards were garnered. There are also numerous aspects through which the said networks are
trying to seemingly dominate the attention of every Filipino audience by having materials that
are very persuasive in accumulating and compressing into one, the vast and diverse
consciousness of the people.
Some of the materials presented by these networks contain sublime messages which call
a nation to be united and participate in nation building as manifestations of ones own identity as
a Filipino. One of the songs of a network goes this way Kaisa tayo sa puso, kaisa tayo sa
damdamin. Iisa ang ating pangarap. Makulay na buhay maging abot kamay. (We are one in
1

This is the name, to which a certain Filipino artist gave, of a sculpture concerning the television. This is
made to place into his own perspective the concept of a television. The said sculpture exhibited for public viewing in
the National Museum.

heart, we are one in feelings. We have one goal; to have that colorful life within our reach.). This
may seem to promote a nationalistic outlook on everyone and seems to propagate that national
sense of pride with which every Filipino should possess. This jingle seeks to promote the proper
social equilibrium of the state, but behind these intentions one can also see that there is a
propaganda that hides behind the facets of societal promotion. The one line, which is recurrently
being played, is Kapuso, ano mang kulay ng buhay. (We are one in heart in whatever color of
life).
It can be somehow seen that there is a monopolizing impetus that underlines the
promotion of the above said words. To incorporate your self to one of these big-wig networks
would mean that one should imbibe the ideals to which that certain network stands for. If we
examine the latter phrase, we can see that the words from which the networks stand are identified
with the nationalistic view, which they ardently promote.
This rivalry between networks manifests a laissez-faire through which the one who holds
most of the commodity monopolizes the whole trading industry. In their struggle for power
within the realm of the communication network of the country, what probable implications can
we get? How do these affect us as we relate to our community and try to achieve a good
membership within the sphere of our particular country? What does it mean to be united as a
Filipino people? These are the questions which the rivalry between giant networks in the country
is promoting.

VI.

The Problem

Before going into further discussion, let us first single-out the problem to which our
concern is directed. This research paper will analyze the relevance of the media in social disunity
within the society. As stated above, the different media groups is seemingly eliminating their
peers due to the rat race of accumulating much of the attention of the audience. To attain this
goal, the media broadcast certain propagandas. These propagandas appear to have a diverse
effect in society, which may be beneficial and others may be destructive.

VII.

Scope and Limitations

This study aims to treat the problem stated above in-line with Teilhards concept of
isolation and Augustines concept of empire. In these explanations we will be exposing the
fundamental implications in society which the problems, as stated above, indirectly manifest.
The first part is dedicated to exposing the society that humans should have according to the
thoughts of the aforementioned philosopher. This research work also aims to consolidate the
philosophy of Teilhard and Augustine by showing the relevance of their philosophy in present

day society. The second part will expose the concepts through which this paper is dedicated and
connect this with the social implications, which the problem that is being treated will produce,
which is the composition of the third part.
The study limits itself with the available English translation of the works of the
aforementioned philosopher due to the insufficiency of the researchers knowledge on the Latin
language and his lack of knowledge of French.

II.

The Society

It is essential that we first tackle the definition, which the aforementioned philosophers give
society. By society, we mean that a group of individual contained within a singular body. We
should first take in mind that this portion of the paper does not seek to expose a concept of an
ideal society of both philosophers; rather we are trying to define society as it is found in its
corporeal setting. The ideal society, which the philosophers proposed, will be included in this
section that we may have a clearer picture of the negative implications of the problem being
treated. This section will treat society in the briefest manner possible.

a. Augustines Definition of Society

The question what is a society? Society is meticulously examined by Augustine in his
City of God. Augustine is familiar with the prevalent concept of society as a group of people
brought together by law and common interest. 2 This kind of view was highly criticized by
Augustine since he points out (this is later pointed-out again by David Hume in the modern era
of philosophy) that there could be societies that are lawless. The result of the definition presented
by Cicero may lead to a claim that any group without any judicial standards is not a society or a
community.3
Augustine reconstructed Ciceros definition of society. Instead of grounding the cohesion
of persons inside a society to the law and interests of the people, he claimed that love is the
power in which the union of people is made possible. He said that a people is an assemblage of
reasonable beings bound together by common agreement as to the objects of their love. 4 Simply
put, this means that love towards a certain object is the force that binds people together in a
society.
Here we underline the term reasonable beings since this will be fundamental in his
claim that the union among humans is a phenomena proper to the soul.
2
St. Augustine, City of God, Basic Writings of St. Augustine, ed. Whitney J. Oates, (New York; Random
House Publishers; 1948) [Hence all quotations taken from this book will be referred to as City of God] 19.21
3
Phillip Cary, United Inwardly by Love: Augustines Social Ontology, Augustine and Politics, ed. John
Doody, Kevin L. Hughes, and Kim Paffenroth, (USA; Lexington Books; 2005), [Hence all quotations taken from
this book will be referred to as Cary], p. 4
4
City of God, 19.24

By saying that people agree to what they love, it also follows that the act of loving the
same object is also an act of willing that object. To will would mean that the rational faculties of
humans are the ones that engage in the organization of the social strata. This faculty is not
something somatic. Therefore, the union of humans happens within the sphere of the spiritual, to
be specific, the soul.5
Augustine recognizes two kinds of love that may cause the development or downfall of a
society. One is the corrosive love, which he calls cupiditas. This kind of love is geared towards
ephemeral entities. It is rightly called corrosive since this kind of love cause misery because the
object of that love dies or fades-away. Upon the disappearance of the object the love which is
being discussed losses a goal. Another point to be considered is that the disappearance of the
object of cupiditas is not mainly the one that causes the greater part of the misery but it is the
fear of losing ones object of love. This is evident. Take for example a loan shark who is
intimately concerned with the money he accumulated is always on guard to protect his profit.
This anxiety of losing the property and the money that he owns makes his hoard more money
which would further his discontent and anxiety.6
The second kind of love is the charitas which promotes happiness in society. Caritas is a
love that is aimed towards attaining an Eternal Object who Augustine identifies as God. Unlike
cupiditas, caritas object is eternally present; therefore, the fear of losing the object of love is not
a matter of concern.7

b. Society as an Association of Consciousness in Teilhard

Teilhards perception of society is grounded on his archeological and geological studies.
His conception of society is intertwined with his discussions of the human evolution. This is not
to mean that his conception of society is devoid of any philosophical enterprise. It is in his
concept of society that Teilhards philosophical thought emerges.
The formation of society can be traced within the formation of four genesis of evolution.
First is the cosmogenesis, which is the formation of the universe, second is geogenesis, which is
the formation of Earth, third is the biogenesis, which is the formation of the sphere of life, and
last is the noogenesis, which is the formation of the sphere of thought. 8 He is not pointing to any
specific group of individuals; rather he is views society as the whole humankind. To speak about
a certain race or any group is a fundamental mistake. This will be discuss later on the proceeding
discussions. When we speak of society in Teilhardian parlance we should bear in mind that we
5
6

Cary, p. 5
Sharon M. Kaye and Paul Thomson, On Augustine, (USA; Wadsworth Thomson Learning; 2001), p. 62-

63
7

Sharon M. Kaye and Paul Thomson, p. 64

Norbert Max Wildiers, An Introduction to Teilhard de Chardin, trans. Hubert Hoskins, pref. Christopher
F. Mooney, SJ, (Great Britain; The Fontana Library Theology and Philosophy; 1968) p. 64
8

are talking about the human species as one entity. The conception of races and other social
groups dating back to pre-historic man because human is in a biological condition of discovery
and enrichment.9 He further elaborated that all forms of human division where he rightly called
as divergence gives place to, and becomes subordinate to, a movement of convergence in which
races, people and, nations consolidate one another and complete one another by mutual
fecundation.10
For Teilhard society is a product of the association of consciousness as impelled by the
force of love. Love in Teilhard is not a sort of feeling with which humans relate to their
emotions.11
When we speak about love in the context of Teilhards thought we should incline
ourselves to think of this love as an energy where we must look for the deepening of our
deepest self, in the life-giving coming together of humankind It links those who love in bonds
that unite but does not confound, causing them to discover in their mutual contact an exaltation
capable of arousing in the heart of their being all that they possess of uniqueness and creative
power.12
The process of collectivity of the human species is taken as a natural impulse of in the
consciousness of humans. Unlike other animals that conglomerate for the sake of utility, mans
collectivity is mainly grounded on the development of the species where an individual
participates in the development of another individual. The fullness of society, or the universe, for
Teilhard will be attained once the whole of consciousness converge in the Personal Omega*
Point.13
III.

The Probable Reasons of Disunity

A. Communication as the Tool of Selfishness of the Empire

Augustine in his Confessions, recognizes how dangerously potent communication is if

will be used for ones own gain. Before we go to any further discussions on communication let
us first qualify the term Empire as contextualized within the thoughts of Augustine. This concept
of empire is clearly described in the City of God
9

Pierre Teilhard de Chardin, The Phenomenon of Man, intro. Sir Julian Huxley, (New York; Harper and
Brothers Publishers; 1959) [ Hence all quotations taken from this book will be referred to as The Phenomenon of
Man] p. 242
10
The Phenomenon of Man, p. 242
11
Paul Chauchard, Teilhard de Chardin on Love and Suffering, trans. Marie Chne, (New Jersey; Deus
Books Paulist Press; 1965), p. 27
12
Pierre Teilhard de Chardin, The Future of Man, trans. Norman Denny, trans. Bernard Wall, (New York;
Harper and Row Publishers; 1964) [hence all quotations taken from this book will be referred to as The Future of
Man], p. 53

The Omega can also be translated as God. This God is a personal God that unifies in itself every
entity in the universe yet maintains the uniqueness of every individual element.
13
Henri de Lubac, Teilhard de Chardin; the Man and His Meaning, trans. Ren Hague, (New York;
Hawthorn Books, Inc; 1965), p. 35

For what are robberies but themselves, but little kingdoms? The band itself is
made up of men; it is ruled by the authority of the prince, it is knit together by
the pact of confederacy; the booty is divided by the law agreed on. If, by
admittance of abandoned men, this evil increases to such a degree that it holds
places, fixes abodes, takes possession of cities, and subdues peoples, it
assumes the more plainly the name of a kingdom, because the reality is now
manifestly conferred on it, not by the removal of covetousness, but by the
addition of impunity.14

The empire in Augustine is a thief who hides itself in a name, where people are made to
believe or are deceived in to thinking that that this thief is their rightful king. As we further read
book four, chapter four of the City of God, we could clearly see this on the rejoinder of the pirate
to Alexander the Great.
For when the king had asked the man what he meant by keeping hostile
possession of the sea, he answered with bold pride What thou meanest by
seizing the whole earth; but because I do it with a petty ship, I am called a
robber, whilst thou who dost it with a great fleet art styled emperor.15

Going back to the discussion of communication, there are instances where communication serves
as a tool of the empire. We come to discuss this topic because Augustine considers the growth in
linguistics as a means through which a person can actively participate in the activities of the
society.16 In the Confessions, there are fragment with which Augustine recounts his use of
communication as a tool in attaining negative circumstances. Augustine sighted that
communication can be use for personal gains where one is to develop ones self by taking
advantage of another. This he portrayed with his encounter and friendship with the Wreckers
while he was still studying. He described them as persons who love to mock and deceive
others and to persecute shy and unknown freshmenby mockery so to feed their own
malevolent amusement.17
In another section of the Confessions Augustine points out the use of language as a
medium of communication does not only serve as a means to convey ones thought but also to
accumulate personal whims. 18

14

City of God, 4.4

City of God, 4.4
16
Robert P. Kennedy, Truthfulness as the Bond of Society, Augustine and Politics, ed. John Doody, Kevin
L. Hughes, and Kim Paffenroth, (USA; Lexington Books; 2005), [Hence all quotations taken from this book will be
referred to as Kennedy], p. 44
17
St. Augustine, Confessions, trans. Henry Chadwick (New York; Oxford University Press; 1991) [hence
any quotations taken from this book will be referred to as Confessions] 3.3.6
18
Philip Burton, Language in the Confession of St. Augustine, (New York; Oxford University Press; 2009)
[Henceforth all notes taken fro this book will be referred to as Burton] p. 71
15

This was a society in which at a vulnerable age I was to study the textbooks on
eloquence. I wanted to distinguish myself as an orator for a damnable and
conceited purpose, namely delight in human vanity.19

Augustine lived in a time where rhetoric is being used in the service of the emperor. He himself
was once engaged into governmental activities because of his prowess as a rhetor. Deception
placed in beautiful words were proven, during his time, as a potent catalyst of society, whereas
the people were enamored by the beautiful words rhetors release. In the invasion of land
language may also serve as a chain through which the empire can invisibly bind the invaded
people into its dominion. A good example would the our country. As history book tells us the
Spaniards colonizers propagated the idealism that those who use the Spanish language are
considered as more superior than those who dont leading to a decline of studies on the native
languages of the island. The same can be said among the American colonizers. When one can
speak in fluent English one is automatically considered as a person of higher mental capacity.

C. Isolation as a Manner of Separation and Division

Isolation, in the language of Teilhard, is an anomaly within the natural sphere of

humankind. It is a movement of an individual or a group towards fulfillment by separating
themselves from the sphere of consciousness where the whole human race is contained. Teilhard
in explaining this concept always points to his paradigm of the human anatomy. In the human
body one cell serves a certain purpose in the human anatomy. This purpose is not only geared
towards self-preservation as an individual but a preservation of the whole system. This
preservation can only be attained thru the preservation of the interrelationship of the cells within
the human body. When a cell is isolated it slowly dies out because it is removed of the purpose
that maintains its preservation. This isolation also happens in the sociological network of the
human terrain.
It has some egotistical undertones since the group that separated try to seek fulfillment by
beginning to live for itself.20 This means that it seeks to accentuate itself above all other by
being aware of the possibilities that it has and by acting upon these possibilities. Teilhard would
call this as progress by isolation.21 This progress is attained in its fuller sense by a group of
individuals intended to feed the egotistical whims of itself. And this event has been happening,
according to Teilhard, not only in the present times. The movement of animate objects in
evolution gives us an imagery by which this movement was made possible. He pointed out,

19

Confessions, 3.4.7
Phenomenon of Man, p. 237
21
Phenomenon of Man, p. 238
20

What indeed dies the history of the animate world show us but a succession of
ramifications, springing up one after the other, one on top of the other, through
the success and domination of a less privileged group? 22

Here Teilhard speaks an evolutionist wherein he clarifies that this fundamental error of
humankind has been going on ever since the beginning of the advent of humankind. The wars in
that were organized by different nations manifest this fundamental error. This may seem that it is
but an assertion of a persons subjectivity, which Teilhard elevates at a certain level. Teilhard is
not against individualism since evolution is somehow aimed at the consolidation of the personal
self but he is against extreme individualism which seeks to separate itself from the whole social
network of humankind. He explains that,
The social aspirations of man cannot attain full originality and full value, except
in a society which respects mans personal integrity. 23

Further he said,
True universalism rightly claims to incorporate all initiatives, all values without
exclusion all the most obscure potentialities of the person.24

But Teilhard identifies that the present condition of humans, consciousness which they possess
are still prone to the temptation of isolation and not to a union in which he ardently aspires.
The unity of the human race is already a given process which every individual
consciousness is highly aware, but isolation is still a problem which from time to time emerges in
the human consciousness
What an increase there is in his powers when, in research or in battle, Man
catches breath of affection or comradeship; what fulfillment when, in the instant
of danger or enthusiasm, he finds in a flash that he has glimpsed the wonders of
a kindred spirit. These faint glimmerings should help us realize what a
formidable power and joy and capacity for action still slumber in the human
spirit. Without any doubt men today suffer and vegetate in isolation25

IV.

Analysis of the Problem

As we have exposed the concepts which this research is dedicated, we come now to question
the connection of these concepts to some of the perverted activities of the media as promoters of
22

Phenomenon of Man, p. 238

Pierre Teilhard de Chardin, Building the Earth, foreword by Max H. Bgoun, (Wilkes-Barre, Pa.;
Dimension Books; 1965), p. 24
24
Building the Earth, p. 26
25
Building the Earth, p. 51-52
23

disunity among humans. Do the media really participate in society as an empire and as
isolationists?
First we connect the problem with Augustines view of language. Language for Augustine is
not mainly for the purpose of communication, but it has a pedagogical implications. We speak
and use language because we want to teach. This teaching is an assertion of the self, of imposing
ones own belief to another. Notice that when we speak, in a declarative manner, we are not only
conveying our ideas for the sake of conveying it, rather we do it for the purpose of informing
another person what we believe in. It is because of this that Augustine claims that true prayer is
not uttered by words of the mind but is found in the deep recesses of the heart, for we do not
have the capacity to instruct God who is an all-knowing god. The television is, undeniably, a
medium of instruction that uses language as its potent tool. The use of this tool can be
constructive or destructive. In the context of the empire language is being used as a means to
subjugate or enslave people. Augustines account on his profession as an orator of the empire
manifests the use of language and communication as the means to make the people blindly
follow the empire or the emperor. This can also beside in the context of the media, especially in
the capitalism in its entertainment industry. The use of network and show jingles shows that
language is being used to induce the people in patronizing a certain network by trying to
promote a sense of unity among Filipino viewers. It is true that the need for unity is being
lobbied by these networks but the downside is that the unity being promoted gives that sense of
affiliation not with the country but with the television station which produced the said jingle. It
may also be probable that the words and songs being used by the media is not only aimed to
broadcast social awareness but may also be geared to accumulate the most number of audiences.
For example, Eat Bulaga, a variety show, has a jingle that clearly manifests the use of language
as a monopolizing agent. The jingle says Buong bansa ay nagkakaisa sa tuwat saya na aming
dala. (the joy and happiness that we bring unites the whole nation.) 26 The station id Christmas
jingle of ABS-CBN can also have the facet of selling their products in the guise of a Christmas
carol. The line says dahil ikaw Bro. ang star ng pasko. (because it is you Jesus who is the
star of Christmas.) If we take apart the phrase as stated above we could see that this jingle is a
two-edged sword. One blade would serve as an advertisement of the yuletide season while the
other serves as a promotional advertisement of the soap opera May Bukas Pa. This is because
the term Bro. as a description of Jesus is generally affiliated with the said with the said soap
opera.
In Teilhardian thought, we can set this concept within the grounds of isolation. How can we
qualify these network stations as isolationists? When we speak of isolation, as reiterated, we
speak about an individual or a group of individual that intends to promote its own egotistical
progress and considers things that are outside its scope as mere objects inferior to it. For Teilhard
the coming together of humankind is in the sphere of consciousness where one communicates his
or her own individuality and personality. Teilhard recognizes the role of the media in attaining
this form of society, one human race. Referring to all forms of telecommunications, he said,
26

Maria Lovelyn Paclibar, Game Shows and Moral Development: an Analysis of Filipino Noon Tim e
Shows From the Perspective of Jrgen Habermas, The Pelican, 2007, p. 35

thanks to machine, man has contrived both severally and collectively to

prevent the best of him from being absorbed in the purely physiological and
functional use But in addition to its protective role, how can we fail to see the
machine as playing a constructive part in the creation of a truly collective
consciousness? It is not merely a matter of the machine which liberates,
relieving both individual and collective thought of the trammels which hinders
its progress, but also of the machine which creates, helping to assemble, and to
concentrate in an ever more deeply penetrating organism, in all reflective
elements upon earth.27

Even before the advent of the worldwide web, Teilhard already anticipated the growth of
communication among individuals leading him to postulate that contraptions such as the
television, radio, and computer will give humankind a chance to create an easily organized
worldwide discourse leading to an etherized universal thought.28 The downside is that an
isolationists, being a human or a corporate body of human thought, is capable of using these
devices as a means to propagate its ideals. This dissemination may lead to the deception of other
humans into believing that the paramount of progress is attainable in isolation. The names
Kapuso and Kapamilya, as used by the network, show this movement of separation. By its true
definition, both words connote a sense of unity and oneness, but their application in the
propaganda dichotomizes the Filipino society into different groups; this may also be another way
of perceiving the empire that Augustine criticizes. To consolidate this criticism Teilhard said that
The age of the nation is past. The task before us now, if we should not perish, is
to shake off our ancient prejudices, and to build the earth.29

V.

Conclusion

The media, being part of the social network of humankind, should recognize its significance
in forming the unification of the society not only in the development of the individual but of
society as a whole. The concepts of Augustine and Teilhard that were being discussed were their
criticisms to mans egotistical movement. The media has a duty to take hold of these
responsibilities with utmost care and discretion.
The power of the media to awaken social consciousness should not be used as a venture to
attain individual gains and not to contribute to the social-ills of our time such as true indifference
by diversion of attention. It should be its preoccupation to enforce the individual so that it may
integrate itself to proper social actions. The movement of the communication network of the
media to accumulate audiences may be necessary for the networks to maintain its survival, but
this should be secondary to its ultimate purpose which is to make humans realize their social
27

The Future of Man, p. 166

The Future of Man, p. 166
29
Building the Earth, p. 54
28

responsibility to one another. If the media can exhaust their resources to attain this end, it is by
then that they can truly say that they have made a society where each person can call themselves
as a Kapuso and a Kapamilya.

Bibliography
Primary Sources:
St. Augustine. City of God. Basic Writings of St. Augustine. ed. Whitney J. Oates. New York; Random
House Publishers; 1948
_____________________. Confessions. trans. Henry Chadwick. New York; Oxford University Press;
1991
Teilhard, Pierre de Chardin. The Future of Man. trans. Norman Denny. New York; Harper and Row
Publishers; 1964
_____________________. The Phenomenon of Man. intro. Sir Julian Huxley. Trans. Bernard Wall. New
York; Harper and Brothers Publishers; 1959
_____________________. Building the Earth. foreword by Max H. Bgoun. Wilkes-Barre, Pa.;
Dimension Books; 1965
Secondary Sources:
Books:

Wildiers, Norbert Max. An Introduction to Teilhard de Chardin. trans. Hubert Hoskins. pref. Christopher
F. Mooney, SJ. Great Britain; The Fontana Library Theology and Philosophy;
1968
Chauchard, Paul. Teilhard de Chardin on Love and Suffering. trans. Marie Chne. New Jersey; Deus
Books Paulist Press; 1965
De Lubac, Henri. Teilhard de Chardin; the Man and His Meaning. trans. Ren Hague. New York;
Hawthorn Books, Inc; 1965
Kaye, Sharon M, and Thomson, Paul. On Augustine. USA; Wadsworth Thomson Learning; 2001
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Articles:
Paclibar, Maria Lovelyn, Game Shows and Moral Development: an Analysis of Filipino Noon Time
Shows From the Perspective of Jrgen Habermas. The Pelican. 2007
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Doody, Kevin L. Hughes, and Kim Paffenroth. USA; Lexington Books; 2005