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Journal articles on the topic 'Teleology'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Lanza, Andrea. "Husserl’s Teleologie der «tiefen» Assoziationen as Foundation of the Theory of Judgment in comparison with Millikan’s Teleosemantic Theory." Aisthesis. Pratiche, linguaggi e saperi dell’estetico 14, no. 2 (January 24, 2022): 65–78. http://dx.doi.org/10.36253/aisthesis-13152.

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The paper inquires Husserl’s immanent teleology of conscious life, conceived as a Teleologie der «tiefen» Assoziationen. The associative genesis entails synthetical processes in the primordial-associative field, driven by the general concept of interest. The resulting syntheses ground the various forms of judgments, both judgments on experience and predicative ones in general. Since the theory’s foundation relies on pre-predicative experience, then it must encompass its teleological dimension and, in this sense, the concept of evidence – pivotal in the theory – mirrors the result of the synthesis of fulfilment. This latter, in turn, is driven in an asymptotic path towards a teleological idea of adequacy. This account expresses the complementary mirroring that characterizes the relationship between judging and teleology, without the need to separate teleology from reason. In order to highlight the significance of this framing, the paper is closed by a brief comparison with R. Millikan’s teleosemantic theory, whose concept of teleology is shown as flawed by the general concerns proper to naturalism.

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2

Griffiths, Devin. "Teleology." Victorian Literature and Culture 46, no. 3-4 (2018): 905–9. http://dx.doi.org/10.1017/s1060150318001158.

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3

Feser, Edward. "Teleology." Philosophia Christi 12, no. 1 (2010): 142–59. http://dx.doi.org/10.5840/pc20101219.

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4

Schmid, Stephan. "Teleology and the Dispositional Theory of Causation in Thomas Aquinas." History of Philosophy and Logical Analysis 14, no. 1 (April 5, 2011): 21–39. http://dx.doi.org/10.30965/26664275-01401003.

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Thomas Aquinas is known for having endorsed the view that in our universe everything strives for a certain purpose. According to him not only rational agents act for the sake of specific ends, but every active substance (like animals and elements) does. It is this claim I reconstruct and discuss in this paper. I argue that it is based on Aquinas’ understanding of causality which is best – or so I suggest – conceived as a dispositional theory of causation. However, Aquinas does not only provide a natural philosophical account of natural teleology. Rather, he substantiates this account by embedding the phenomenon of natural teleology into a monotheistic framework. As I will point out, this move leads to a severe tension in Aquinas’ theory of natural teleology and ultimately threatens to deprive him of his ability to account for the natural substances’ intrinsic teleology. Thomas von Aquin vertrat die Ansicht, dass in unserem Universum alles einen bestimmten Zweck anstrebt. Nicht nur rationale Akteure seien um eines gewissen Ziels tätig, sondern jede aktive Substanz (wie Lebewesen und Elemente). Hier rekonstruiere und diskutiere ich diese Ansicht. Ich führe aus, dass sie auf Thomas’ Kausalitätsverständnis beruht, das man am besten im Rahmen einer dispositionalen Kausalitätstheorie deuten sollte. Mit Rückgriff auf seinen Monotheismus liefert Thomas neben einer naturphilosophischen Erklärung auch eine theologische Erklärung der Naturteleologie. Wie ich argumentiere, führt diese theologische Einbettung der Naturteleologie zu einer Spannung, welche schließlich die Annahme intrinsischer Teleologie problematisch macht.

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5

Gonçalves, Isabel Cristina Rocha Hipólito. "Necessidade e Teleologia na Teoria da Natureza em Empédocles e Aristóteles/Necessity and Teleology in Empedocles‘s and Aristotle’s theories of nature." Pensando - Revista de Filosofia 5, no. 9 (December 23, 2014): 146. http://dx.doi.org/10.26694/pensando.v5i9.3036.

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Neste trabalho apresentamos uma discussão sobre o modo como a necessidade e a teleologia se encontram presentes na teoria da natureza em Empédocles e Aristóteles. Para realização desta tarefa percorremos os fragmentos referentes ao pensamento de Empédocles do poema Da natureza, tendo como referencia central a obra Os filósofos pré-socráticos, de Kirk e Raven, e a obra Física I e II de Aristóteles.Abstract: This paper presents a discussion about how the necessity and teleology are present in the theory of nature in Empedocles and Aristotle. For this task we go through the fragments relate to the thought of Empedocles in the Poem From Nature as a central reference to the work The presocratic philosophers of Kirk and Raven, and the work Physics I and II of Aristotle. Keywords: Necessity. Teleology. Empedocles. Aristotle.

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6

Barbosa, João. "The Anthropic Cosmological Principle: a Thematic case of Teleology and Causality in Contemporary Science." Revista Portuguesa de Filosofia 77, no. 4 (January 31, 2022): 1397–408. http://dx.doi.org/10.17990/rpf/2021_77_4_1397.

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The successive versions of the anthropic cosmological principle reintroduced teleology in cosmology, articulating it with two forms of mechanical causality – probabilism and determinism. According to the thematic analysis of science proposed by Gerald Holton, we can say that teleology is the opposing thema (the antithema) of mechanical causality. A return of teleology easily creates suspicions because mechanical causality dominates contemporary science, and teleology is widely considered an obsolete kind of scientific reasoning. Furthermore, in the anthropic cosmological principle, teleology has a deep anthropocentric feature. From the thematic point of view, the teleology of the anthropic cosmological principle is in counter-cycle. However, the cyclical functioning of themata suggests that perhaps teleology is not forever condemned to the past or to a marginal presence in scientific thought.

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7

안승훈. "Wolff’s Teleology." Sogang Journal of Philosophy 53, no. ll (May 2018): 127–61. http://dx.doi.org/10.17325/sgjp.2018.53..127.

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8

Anderson, Jim. "Termination Teleology." Journal of Pastoral Care 39, no. 4 (December 1985): 369. http://dx.doi.org/10.1177/002234098503900408.

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9

Cameron, Rich. "Aristotle’s Teleology." Philosophy Compass 5, no. 12 (December 2010): 1096–106. http://dx.doi.org/10.1111/j.1747-9991.2010.00354.x.

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10

Prettyman, Joshua. "Taming teleology." New Scientist 212, no. 2839 (November 2011): 38. http://dx.doi.org/10.1016/s0262-4079(11)62850-9.

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11

Kroll, Nicky. "Progressive teleology." Philosophical Studies 172, no. 11 (January 31, 2015): 2931–54. http://dx.doi.org/10.1007/s11098-015-0450-0.

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12

Toepfer, Georg. "Kant’s Teleology, the Concept of the Organism, and the Context of Contemporary Biology." History of Philosophy and Logical Analysis 14, no. 1 (April 5, 2011): 107–24. http://dx.doi.org/10.30965/26664275-01401008.

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For Kant, the main aim of teleology in nature is to identify or to segregate as a particular class of objects certain types of causal systems, specifically, systems of interdependent parts.With the development of physiology as a distinct science at the beginning of the 18th century, the idea of interdependence or reciprocity of parts in a system was well-established as a fundamental principle for the specification of organisms. Kant combined the ideas of teleology and causal reciprocity in his systems-theoretical foundation of organized beings in nature. In the analysis of such systems teleological thinking, i.e. the focus on end states or outcomes, is prevalent because the outcome of each process is relevant for the perpetuation of the system as a whole. Teleological thinking thus plays a methodological role in Kant’s philosophy of nature. Its status ismerely reflective, in that it neither postulates a separate ontological category for living beings nor does it constrain mechanical explanations. But at the same time, teleology is constitutive for a particular class of objects and their scientific study. In Kants Philosophie der Naturwissenschaften kommt der Teleologie eine wesentliche Rolle in der Identifikation und Ausgliederung einer bestimmten Klasse von kausalen Systemen zu: den Systemen aus wechselseitig voneinander abhängigen Teilen. Die Vorstellung der wechselseitigen Abhängigkeit zwischen den Teilen eines Ganzen entwickelt sich mit der Etablierung der Physiologie als einer besonderen Wissenschaft zu Beginn des 18. Jahrhunderts zu einem grundlegenden Prinzip, das der Spezifizierung von Organismen dient. Kant verbindet diese Vorstellung der Wechselseitigkeit mit der Teleologie in seiner systemtheoretischen Fundierung des Begriffs eines organisierten Wesens der Natur. In der Analyse dieser Systeme spielt die Teleologie im Sinne der Konzipierung eines Prozesses ausgehend von seinem Resultat eine wichtige Rolle, weil die Wirkung eines physiologischen Vorgangs für die Erhaltung des ganzen organischen Systems entscheidend ist. Da das System in seiner Einheit und Ganzheit erst in der teleologischen Beurteilung erkannt wird, kommt dem teleologischen Denken in Kants Philosophie der Naturwissenschaften eine methodologische Funktion zu. Die teleologische Beurteilung hat allerdings einen bloß reflektierenden Status, insofern über sie keine neue ontologische Kategorie für Lebewesen begründet wird und die Reichweite mechanistischer Erklärungen durch sie nicht beschränkt wird. Trotzdem ist die Teleologie konstitutiv für die Erkenntnis einer bestimmten Klasse von Gegenständen und deren wissenschaftliche Untersuchung.

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13

Flannery, Michael A. "Strong and Weak Teleology in the Life Sciences Post-Darwin." Religions 11, no. 6 (June 18, 2020): 298. http://dx.doi.org/10.3390/rel11060298.

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It is often assumed that direction and purpose in nature—teleology—is a dead relic of the past, a result of Charles Darwin’s Origin of Species (1859) and Descent of Man (1871). But teleology has had a long and complex relationship with science. This paper will trace its general history with an emphasis upon the life sciences, especially biology. Particularly important is the fact that all teleology is not equal; strong (transcendent) teleology (designated Ts) should be distinguished from weak (purely descriptive and utilitarian) teleology (designated Tw). A working definition of teleology in its most meaningful aspects is then given. The challenges that Darwinism faced in dealing with purpose in nature are discussed, as is their proposed solution in the evolutionary synthesis, and the persistence of Ts following that synthesis is outlined and critiqued. Evidence of Ts persistence in the life sciences is presented with several relevant examples, and strong teleology is further differentiated by specific (Ts+) and nonspecific (Ts−) varieties. This essay concludes that Ts remains an ongoing and integral part of the life sciences and will likely remain so, even though it may be true but not verifiable empirically.

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14

Shapiro, Michael. "Teleology/ Semeiosis, and Linguistic Change." Diachronica 2, no. 1 (January 1, 1985): 1–34. http://dx.doi.org/10.1075/dia.2.1.02sha.

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SUMMARY The ancient question of teleology in language change has recently been raised anew by several theorists and has been the focus of discussion at a number of conferences on historical linguistics. The pro-teleology arguments of such scholars as Anttila and Itkonen in response to the neo-positivism of Lass can be buttressed and given wider scope by recourse to the philosophy of Charles Sanders Peirce, whose theory of signs and unique concept of final cause have immediate applications to the nature of language structure and the goals of language change. Through a detailed rehearsal of Peirce's understanding of signs and semeiosis, as well as an accounting of his thoughts about efficient and final causation in the context of Aristotle's, the 'telos' of language change emerges as diagrammatization, i.e., the formation of semeiotic diagrams in which relations of meaning are mirrored by relations of form. Teleology, when viewed as an inalienable part of the ontology of language structure, is thus revealed to have the principled status of a theoretical foundation for any adequate understanding of language as a panchronic semeiotic whole. RÉSUMÉ La vieille question concernant la téléologie dans le changement linguistique a récemment été posée à nouveau par plusieurs théoriciens, et elle a été le centre d'attention dans la discussion à l'occasion de plusieurs conférénces consacrées à la linguistique historique. Les arguments 'pro-téléologiques' des érudits comme R. Anttila et E. Itkonen répondan t au néo-positivisme de R. Lass peuvent être renforcés et élargis en se servant de la philosophie de Charles Sanders Peirce dont la théorie des signes et le concept particulier de cause finale peuvent trouver des applications immédiates à la nature de la structure langagière et aux fins du changement linguistique. Moyennant une réanalyse détaillée de l'interprétation peircienne des signes et de la sémiose ainsi qu'une inclusion de sa pensée au sujet des causes efficientes et finales dans le contexte d'Aristote, le 'télos' du changement linguistique surgit comme une diagrammatisation, i.e., la formation des diagrammes sémiotiques dans lesquels des rapports de sens sont reflétés par des rapports de forme. La teleologie, si on la garde comme partie inaliénable de l'ontologie de la structure du langage, sera révélée comme ayant le rang d'une fondation théorique pour toute compréhension du langage comme un ensemble panchronique et sémiotique. ZUSAMMENFASSUNG Die alte Frage die Teleologie des Sprachwandels betreffend ist in jüngster Zeit wieder aufgeworfen w rden; sie war Mittelpunkt theoretischer Erörterungen anlaßlich mehrerer Konferenzen zur historischen Lin-guistik. Die pro-teleologischen Argumente, vorgebracht von Gelehrten wie R. Anttila und E. Itkonen gegen die neopositivistische Position R. Lass', können verstärkt und erweitert werden mithilfe der Philosophie von Charles Sanders Peirce, dessen Zeichentheorie und dessen einzigar-tiges Konzept finalistischer Gründe direkt angewendet werden können auf die Natur sprachlicher Strukturen und auf die Ziele des Sprachwandels. Mithilfe einer genauen Bestandsaufnahme von Peirce' Auffassung des Zei-chens und der Semeiosis, sowie durch eine Hinzunahme seiner Gedanken über effiziente und finalistischer Ursachen im Kontext des Aristoteles, erwachst das 'Telos' des sprachlichen Wandels als Diagrammatisierung, d.h. als die Bildung semeiotischer Diagramme, in denen die Relationen von Bedeutung durch Relationen von Formen widerspiegelt erscheinen. Die Teleologie, wenn sie als unveränderlicher Bestandteil des Wesens sprachlicher Struktur begriffen wird, offenbahrt sich als ein Prinzip der theoretischen Begründung jeden angemessenen Verstandnis ses der Sprache als ein panchronistisches, semiotisches Ganzes.

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15

Zeng, Yun. "Will, Original Teleology and the Divine Entelechy in Husserl’s Thought." Religions 14, no. 2 (January 30, 2023): 180. http://dx.doi.org/10.3390/rel14020180.

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The central intention of this paper is to explore original teleology and to solve the riddle of matter based on the analysis of the flow of absolute consciousness. The paper unfolds in four steps. Firstly, it analyzes the origin of teleology in terms of Husserl’s theory of intentional acts. Since Husserl’s phenomenology itself contains teleological ideas, the creativity and goal-direction of the will reveals the intrinsic connection between will and teleology. Secondly, the relationship between the will and original teleology is discussed around the riddle of matter raised by Husserl, and the reason why teleology originates in the act of will is explained. Thirdly, the paper reinterprets the divine entelechy from the perspective of the creativity of the divine will, and points out that Husserl’s concept of God is not only the idea of the highest good, but also an entelechy that is constantly engaged in creating and becoming. Finally, in order to further argue for the important role of the will in solving the problem of teleology, this paper discusses the intrinsic relationship between transcendental reduction and the will.

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16

Miettinen. "Teleology Beyond Metaphysics:." Journal of Speculative Philosophy 28, no. 3 (2014): 273. http://dx.doi.org/10.5325/jspecphil.28.3.0273.

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17

Hayden, Mary. "Rediscovering Eudaimonistic Teleology." Monist 75, no. 1 (1992): 71–83. http://dx.doi.org/10.5840/monist19927512.

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18

Salus, Peter H. "Ontology and Teleology." American Journal of Semiotics 8, no. 3 (1991): 107–15. http://dx.doi.org/10.5840/ajs19918319.

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19

Johnson (book author), Monte Ransome, and William Wians (review author). "Aristotle on Teleology." Aestimatio: Critical Reviews in the History of Science 4 (December 21, 2015): 148–54. http://dx.doi.org/10.33137/aestimatio.v4i0.25813.

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20

JANSSENS, LOUIS. "TELEOLOGY AND PROPORTIONALITY." Bijdragen 55, no. 2 (January 1994): 118–32. http://dx.doi.org/10.2143/bij.55.2.2015240.

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21

Krawczuk, Aleksandra. "Causality and Teleology." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych, no. 22 (2010): 141–50. http://dx.doi.org/10.15290/idea.2010.22.10.

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22

Matthen, Mohan. "Naturalism and Teleology." Journal of Philosophy 88, no. 11 (1991): 656–57. http://dx.doi.org/10.5840/jphil1991881112.

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23

Brown, Neil. "Teleology or Deontology?" Irish Theological Quarterly 53, no. 1 (January 1987): 36–51. http://dx.doi.org/10.1177/002114008705300103.

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24

Olding, A. "Short on teleology." Analysis 45, no. 3 (June 1, 1985): 158–61. http://dx.doi.org/10.1093/analys/45.3.158.

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25

Müller, Anselm. "VIII—Mental Teleology." Proceedings of the Aristotelian Society 92, no. 1 (June 1, 1992): 161–84. http://dx.doi.org/10.1093/aristotelian/92.1.161.

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26

Maker, William. "Kant’s Moral Teleology." Idealistic Studies 16, no. 2 (1986): 154. http://dx.doi.org/10.5840/idstudies198616220.

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27

Sayers, Sean. "Marx and Teleology." Science & Society 83, no. 1 (January 2019): 37–63. http://dx.doi.org/10.1521/siso.2019.83.1.37.

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28

Bergstrom, Carl T., Simon M. Huttegger, and Kevin J. S. Zollman. "Signals without teleology." Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 84 (December 2020): 101310. http://dx.doi.org/10.1016/j.shpsc.2020.101310.

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29

Dennett, Daniel C. "Evolution, teleology, intentionality." Behavioral and Brain Sciences 16, no. 2 (June 1993): 389–91. http://dx.doi.org/10.1017/s0140525x00030697.

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30

Idalovichi, Israel. "Life and teleology." Journal for General Philosophy of Science 23, no. 1 (March 1992): 85–103. http://dx.doi.org/10.1007/bf01801797.

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31

Casini, Lorenzo. "Malfunctions and teleology." European Journal for Philosophy of Science 7, no. 2 (October 26, 2016): 319–35. http://dx.doi.org/10.1007/s13194-016-0163-z.

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32

Aldridge, Meryl, and Robert Dingwall. "Teleology on Television?" European Journal of Communication 18, no. 4 (December 2003): 435–53. http://dx.doi.org/10.1177/0267323103184001.

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33

Wildman, Robert E. C. "Teleology of Nutraceuticals." Journal of Nutraceuticals, Functional & Medical Foods 3, no. 2 (June 2000): 1–8. http://dx.doi.org/10.1300/j133v03n02_01.

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34

Smith, Linda B. "Teleology in connectionism." Developmental Science 5, no. 2 (May 2002): 178–80. http://dx.doi.org/10.1111/1467-7687.00218_4.

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35

Hanser, M. "Intention and teleology." Mind 107, no. 426 (April 1, 1998): 381–401. http://dx.doi.org/10.1093/mind/107.426.381.

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36

Peters, Julia. "Proust'sRechercheand Hegelian Teleology." Inquiry 53, no. 2 (March 23, 2010): 146–61. http://dx.doi.org/10.1080/00201741003612153.

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37

Venn, Couze, Roy Boyne, John W.P. Phillips, and Ryan Bishop. "Technics, Media, Teleology." Theory, Culture & Society 24, no. 7-8 (December 2007): 334–41. http://dx.doi.org/10.1177/0263276407086403.

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38

Levy, Edwin. "Networks and Teleology." Canadian Journal of Philosophy Supplementary Volume 14 (1988): 159–86. http://dx.doi.org/10.1080/00455091.1988.10715948.

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In 1973 Niels Kaj Jerne announced an important new hypothesis about the immune system (‘IS’). That suggestion is based on several similarities between IS and the central nervous system. Jerne postulated that IS, like the nervous system, is a network.I am convinced that the description of the immune system as a functional network of lymphocytes and antibody molecules is essential to its understanding, and that the network as a whole functions in a way that is peculiar to and characteristic of the internal interactions of the elements of the immune system itself: it displays what I call eigen-behavior. (Jerne [1973), 59)This proposal has a number of implications, including some philosophical ones. Here I focus on the question whether the network hypothesis and subsequent developments shed any light on the use of teleological concepts in biology. In part one I present some of the background story of network ideas in immunology, including a reverse hypothesis to the effect that IS-Net could serve as a basis for modeling the brain. In part two I locate the teleological implications of IS-Net with respect to current mainstream discussions of teleology.

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39

Holm, Sune. "Teleology and biocentrism." Synthese 194, no. 4 (December 29, 2016): 1075–87. http://dx.doi.org/10.1007/s11229-016-1300-0.

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40

Kořenský, Jan. "Function vs. Teleology?" Bohemica Olomucensia 8, no. 3 (September 1, 2016): 74–79. http://dx.doi.org/10.5507/bo.2016.037.

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41

Sullivan, Roger J. "Kant's critique of teleology in biological explanation: Antinomy and teleology." History of European Ideas 14, no. 1 (January 1992): 154–55. http://dx.doi.org/10.1016/0191-6599(92)90307-x.

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42

Ward, Arthur. "Against Formal Causation in Non-conscious Nature." History of Philosophy and Logical Analysis 14, no. 1 (April 5, 2011): 170–84. http://dx.doi.org/10.30965/26664275-01401011.

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The problem of natural teleology in biology has traditionally focused on reconciling Aristotle’s efficient and final causation. In this paper, however, I emphasize the importance of formal causation in natural teleological explanations and suggest that undermining its legitimacy is a backdoor route to undermining natural teleology itself. Formal causation, I argue, represents the “phenotype” of an object, to use a familiar word from genetics. This means that formal causes specify not only intrinsic “genotypic” qualities of an object but also a range of environments in which the object is “properly” to inhabit. Such environmental specificity is possible through conscious activity, but is not found anywhere in non-conscious nature. Das Problem der natürlichen Teleologie ist traditionellerweise darin gesehen worden, Aristoteles’ Wirkursache und seine Finalursache miteinander zu vereinbaren. Dagegen betone ich in diesem Aufsatz die Bedeutung der formalen Verursachung in natürlichen teleologischen Erklärungen. Wenn man ihre Legitimität untergräbt, so lege ich nahe, untergräbt man gleichsam durch die Hintertür natürliche Teleologie als solche. Ich argumentiere, dass formale Verursachung den „Phänotyp“ eines Objekts darstellt, um ein geläufiges Wort aus der Genetik zu verwenden. Dies bedeutet, dass formale Ursachen nicht nur intrinsische „genotypische“ Eigenschaften eines Objekts spezifizieren, sondern auch eine Bandbreite von Umgebungen, in denen das Objekt „im eigentlichen Sinn“ angesiedelt sein sollte. Diese Spezifizierung der Umgebung ist durch bewusste Aktivität möglich, findet sich aber nirgendwo in der nicht-bewussten Natur.

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43

Henrigillis, Brandon. "Man, God, and Rain: Is Aristotelian Teleology Hierarchical?" Akropolis: Journal of Hellenic Studies 1 (December 27, 2017): 92–110. http://dx.doi.org/10.35296/jhs.v1i0.5.

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There are some passages within the Aristotelian corpus that indicate that Aristotle argued for a wider and more cosmic teleology than he is usually understood to have held. There are two interpretive camps that have been formed as a response to these passages. The first argues that Aristotle held only the internal teleology that he is commonly associated with, and the second argues that Aristotle must have defended a hierarchical teleology in which some things in the universe are meant to benefit other things. I argue that both sides are mistaken, and that the key to understanding Aristotelian teleology is through a correct interpretation of Metaphysics Λ 10.

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44

Cajthaml, Martin. "Teleological Foundations of Moral Language in MacIntyre’s Philosophical Project." Studia Neoaristotelica 18, no. 2 (2021): 215–46. http://dx.doi.org/10.5840/studneoar20211829.

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The paper focuses on MacIntyre’s account of teleology and the role of teleology in explaining value language and grounding ethical normativity. It isolates three distinct albeit interrelated notions of teleology emerging gradually from Macintyre’s philosophical project. It investigates how moral language is explained and moral norms justified on the bases of these three articulations of the teleological motif. It subjects the weakness of this reasoning to criticism.

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45

Lauritzen, Paul. "Ethics, Human Oocytes and the Teleology of the Body: An Appreciation of Gilbert Meilaender’s Work." Studies in Christian Ethics 30, no. 2 (February 3, 2017): 133–43. http://dx.doi.org/10.1177/0953946816684075.

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Gilbert Meilaender has been an important contributor to the field of bioethics for decades. His insistence that there is a natural teleology of the body that should constrain ambitions of the will in bioethics deserves careful attention. This article examines the idea of a natural teleology of the body as it applies to human oocytes. It argues that approaching human eggs in terms of their telos rather than their moral status is useful. The article examines how Meilaender deploys the idea of a natural teleology to reject John Robertson’s work on assisted reproduction, particularly his preoccupation with procreative liberty. Finally, the article raises questions about the sharp contrast Meilaender draws between teleology and intentionality.

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46

Den Uyl, Douglas J. "Teleology and Agent-Centeredness." Monist 75, no. 1 (1992): 14–33. http://dx.doi.org/10.5840/monist199275110.

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Meyer, Susan Sauve. "Aristotle, Teleology, and Reduction." Philosophical Review 101, no. 4 (October 1992): 791. http://dx.doi.org/10.2307/2185925.

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Kristeva, Silviya. "Teleology in systematic form." Hegel Jahrbuch 2019, no. 1 (January 1, 2019): 237–44. http://dx.doi.org/10.3790/hgjb.2019.1.237.

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SOONTIËNS, FRANS. "EVOLUTION, TELEOLOGY AND THEOLOGY." Bijdragen 53, no. 4 (January 1992): 394–406. http://dx.doi.org/10.2143/bij.53.4.2015315.

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Takahashi, Masahiro, Michihiko Ogata, and Masako Miura. "Teleology of Motion Sickness." Acta Oto-Laryngologica 115, no. 2 (January 1995): 130–33. http://dx.doi.org/10.3109/00016489509139274.

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