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Updated: June 19, 2025


Teleology tells us that they do so because they were expressly constructed for so doing that they are perfect mousing apparatuses, so perfect and so delicately adjusted that no one of their organs could be altered, without the change involving the alteration of all the rest.

To most, this restoration of teleology has come from an unexpected quarter, and in an unwonted guise; so that the first look of it is by no means reassuring to the minds of those who cherish theistic views of Nature. Adaptations irresistibly suggesting purpose had their supreme application in natural theology.

We must conceive that these jumps are orderly, and according to law, inasmuch as the whole cosmos is such. Such orderly evolution harmonizes with a teleology derived, not indeed from external nature directly, but from the mind of man. On this point, however, more will be said in the next chapter.

So far from being a "Teleologist in the fullest sense of the word," we would deny that he is a Teleologist in the ordinary sense at all; and we should say that, apart from his merits as a naturalist, he has rendered a most remarkable service to philosophical thought by enabling the student of Nature to recognise, to their fullest extent, those adaptations to purpose which are so striking in the organic world, and which Teleology has done good service in keeping before our minds, without being false to the fundamental principles of a scientific conception of the universe.

The systematic development of the Kantian teleology, which is here indicated in general outlines only, is found in the second part of the Critique of Judgment; while the practical philosophy, which furnishes the only possible proof, the moral proof, for the reality of the Ideas, erects on the site left free by the removal of the airy summer-houses of dogmatic metaphysics the solid mansion of critical metaphysics, that is, the metaphysics of duties and of hopes.

So far from being a "Teleologist in the fullest sense of the word," we would deny that he is a Teleologist in the ordinary sense at all; and we should say that, apart from his merits as a naturalist, he has rendered a most remarkable service to philosophical thought by enabling the student of Nature to recognise, to their fullest extent, those adaptations to purpose which are so striking in the organic world, and which Teleology has done good service in keeping before our minds, without being false to the fundamental principles of a scientific conception of the universe.

But since miracles, as a sign of divine teleology, manifest ends for which nature also is prepared, and through which the fallen nature of man, fallen by sin, is again restored; and since to the religious view of the world all natural phenomena and processes expressly rank among miracles, the faith in miracles teaches the contrary of an opposition to nature.

The expression which Haeckel uses and which, moreover, is in current use, "survival of the best or of the best fitted," ought to be corrected. We must suppress the adjective best. This is simply a persisting relic of that teleology which used to see in Nature and history a premeditated goal to be reached by means of a process of continuous amelioration or progress.

That is to say, the considerations which we have just adduced must, I think, in fairness be allowed to have established this position: That the system of metaphysical teleology for which we have supposed a candid theist to plead, is something more than a purely gratuitous system that it does not belong to the same category of baseless imaginings as that to which the atheist at first sight, and in view of the scientific deductions alone, might be inclined to assign it.

But the essential and most characteristic importance of Darwin and his work, the reason for which he was called the Newton of biology, and which makes Darwinism at once interesting and dangerous to the religious conception of the world, is something quite special and new. It is its radical opposition to teleology. Nature is almost always throwing aces.

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