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An example of the reintroduction of teleology into modern language is the notion of an attractor. [27] Another instance is when Thomas Nagel (2012), though not a biologist, proposed a non- Darwinian account of evolution that incorporates impersonal and natural teleological laws to explain the existence of life, consciousness , rationality , and ...
An example of the teleological argument in Jewish philosophy appears when the medieval Aristotelian philosopher Maimonides cites the passage in Isaiah 40:26, where the "Holy One" says: "Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number:" [46] However, Barry Holtz calls this "a crude form ...
The presence of real or apparent teleology in explanations of natural selection is a controversial aspect of the philosophy of biology, not least for its echoes of natural theology. [ 1 ] [ 7 ] The English natural theologian John Ray , and later William Derham , used teleological arguments to illustrate the glory of God from nature.
Telos is the root of the modern term teleology, the study of purposiveness or of objects with a view to their aims, purposes, or intentions. Teleology is central in Aristotle's work on plant and animal biology, and human ethics, through his theory of the four causes. Aristotle's notion that everything has a telos also gave rise to epistemology. [3]
Teleology is a philosophical idea where natural phenomena are explained in terms of the purpose they serve, rather than the cause by which they arise. Kant 's writing on teleology is contained in the second part of the Critique of Judgment which was published in 1790.
Aristotelianism (/ ˌ ær ɪ s t ə ˈ t iː l i ə n ɪ z əm / ARR-i-stə-TEE-lee-ə-niz-əm) is a philosophical tradition inspired by the work of Aristotle, usually characterized by deductive logic and an analytic inductive method in the study of natural philosophy and metaphysics.
For example, it could be that by misdirecting the inquiring murder away from where one thought the intended victim was actually directed the murder to the intended victim. [53] That such an act is immoral mirrors Anscombe's objection to Sidgwick that his consequentialism would problematically absolve the consequentalist of moral responsibility ...
The argument from poor design, also known as the dysteleological argument, is an argument against the assumption of the existence of a creator God, based on the reasoning that any omnipotent and omnibenevolent deity or deities would not create organisms with the perceived suboptimal designs that occur in nature.