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Updated: June 19, 2025
But not so with what I have termed metaphysical teleology. For as we have seen that the doctrine of the relativity of knowledge precludes us from asserting, or even from inferring, that beyond the region of the Knowable Mind does not exist, it remains logically possible to institute a metaphysical hypothesis that beyond this region of the Knowable Mind does exist.
But perhaps the most remarkable service to the philosophy of Biology rendered by Mr. Darwin is the reconciliation of Teleology and Morphology, and the explanation of the facts of both which his views offer.
Even in the more limited sense, and confining the term to propositions purely intellectual, there is, I think we must say, a presumption against the truth of that which involves so deep and wide a chasm in human nature. Without importing teleology, we should naturally expect that the intellect and the emotions should be capable of working harmoniously together.
Nevertheless it is necessary to remember that there is a wider Teleology, which is not touched by the doctrine of Evolution, but is actually based upon the fundamental proposition of Evolution.
If, however, we wish to gain an entrance for the moral law, it is very useful to bring one and the same action under the three specified conceptions, and thereby as far as possible to bring it nearer to intuition. * Teleology considers nature as a kingdom of ends; ethics regards a possible kingdom of ends as a kingdom nature.
Nevertheless, it is necessary to remember that there is a wider teleology which is not touched by the doctrine of Evolution, but is actually based upon the fundamental proposition of Evolution.
For this reason, not only the anti-teleological monists meet the fate of Nihilism, whether they appear in the plebeian roughness of Büchner or in the aristocratic gentility of Strauss, but also such a brilliant advocate of teleology as Eduard von Hartmann does not know of any other final end to offer to the world and mankind than nothingness, because he did not wish to be driven from his perception of ends in the world to the only conclusion to which it leads namely: to the perception of an absolute intelligent and ethical personality that directs these ends.
But why in the world should we not accept a teleological principle, since it is clearly evident that the whole world of life is permeated by teleology, that is, by design and finality? Why not? Forsooth, because then belief in God would again enter and create havoc in the ranks of the "brethren."
Darwin's great service to natural science in bringing back teleology," on the ground that in Darwinism usefulness and purpose come to the front again as working principles of the first order, Darwin replied, "What you say about teleology pleases me especially." Later still, in 1878, Romanes sent him a copy of his Candid Examination.
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.
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