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Updated: June 7, 2025
The battle is one of greater importance than appears at first sight. It is a battle between teleology and non-teleology, between the purposiveness and the non-purposiveness of the organs in animal and vegetable bodies. According to Erasmus Darwin, Lamarck, and Paley, organs are purposive; according to Mr. Darwin and his followers, they are not purposive.
After carrying the question of the possibility of synthetic judgments a priori from the knowledge of nature over to the knowledge of our duty, Kant raises it, in the third place, in regard to our judgment concerning the subjective and objective purposiveness of things, or concerning their beauty and their perfection, and adds to his critique of the intellect and the will a critique of the faculty of aesthetic and teleological judgment.
The circumstances, it appears to me, in this view remain just the same; the sequence, and the purposiveness in this sequence, remain untouched, only that the Greeks saw in the rational and purposive in nature the realisation of rational progressive thoughts, not the bloody survivals of a monstrous gladiatorial combat in nature.
Darwin, though not denying purposiveness point blank, was trying to refer the development of the eye to the accumulation of small accidental improvements, which were not as a rule due to effort and design in any way analogous to those attendant on the development of the telescope. Though Mr.
The purposiveness of Deity, manifesting in nature an evolution, is present in all individual centres but it has the way to full expression opened out to itself only when the more evolved centres of life consciously cooperate with it. Evolution is started and carried only by the creation of centres within the GREAT CONSCIOUSNESS and by preserving and enlarging or expanding these centres.
Suffusing the whole, embracing the whole, permeating each single member of the whole, there must be an organising and directing Activity, or we should not see the order and purposiveness we do. We shall now see that this Organising Activity gives not only direction, but an upward direction to the whole which it controls.
Mastery over the powers of perception and action comes through perfectly concentrated Meditation on their fivefold forms; namely, their power to grasp their distinctive nature, the element of self-consciousness in them, their inherence, and their purposiveness. Take, for example, sight.
The third is intended to show that there is in the forms of life themselves, as a faculty of adaptation peculiar to them, a primary purposiveness, which is unquestionably active throughout the lifetime and development of every individual, but which is also the deepest cause of “phylogenesis,” or the formation of a race.
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