Teleology in the context of "Critical philosophy"

In moral philosophy, consequentialism is a class of normative, teleological ethical theories that holds that the consequences of one's conduct are the ultimate basis for judgement about the rightness or wrongness of that conduct. Thus, from a consequentialist standpoint, a morally right act (including omission from acting) is one that will produce a good outcome. Consequentialism, along with eudaimonism, falls under the broader category of teleological ethics, a group of views which claim that the moral value of any act consists in its tendency to produce things of intrinsic value. Consequentialists hold in general that an act is right if and only if the act (or in some views, the rule under which it falls) will produce, will probably produce, or is intended to produce, a greater balance of good over evil than any available alternative. Different consequentialist theories differ in how they define moral goods, with chief candidates including pleasure, the absence of pain, the satisfaction of one's preferences, and broader notions of the "general good".

Consequentialism is usually contrasted with deontological ethics (or deontology): deontology, in which rules and moral duty are central, derives the rightness or wrongness of one's conduct from the character of the behaviour itself, rather than the outcomes of the conduct. It is also contrasted with both virtue ethics, which is concerned with the character of the agent rather than on the nature or consequences of the act (or omission) itself, and pragmatic ethics, which treats morality like science: advancing collectively as a society over the course of many lifetimes, such that any moral criterion is subject to revision.

In philosophy, naturalism is the idea that only natural laws and forces (as opposed to supernatural ones) operate in the universe. In its primary sense, it is also known as ontological naturalism, metaphysical naturalism, pure naturalism, philosophical naturalism and antisupernaturalism. "Ontological" refers to ontology, the philosophical study of what exists. Philosophers often treat naturalism as equivalent to physicalism or materialism, but there are important distinctions between the philosophies.

For example, philosopher Paul Kurtz argued that nature is best accounted for by reference to material principles. These principles include mass, energy, and other physical and chemical properties accepted by the scientific community. Further, this sense of naturalism holds that spirits, deities, and ghosts are not real and that there is no "purpose" in nature as in dysteleology. This stronger formulation of naturalism is commonly referred to as metaphysical naturalism. On the other hand, the more moderate view that naturalism should be assumed in one's working methods as the current paradigm, without any further consideration of whether naturalism is true in the robust metaphysical sense, is called methodological naturalism.

Orthogenesis, also known as orthogenetic evolution, progressive evolution, evolutionary progress, or progressionism, is an obsolete biological hypothesis that organisms have an innate tendency to evolve in a definite direction towards some goal (teleology) due to some internal mechanism or "driving force". According to the theory, the largest-scale trends in evolution have an absolute goal such as increasing biological complexity. Prominent historical figures who have championed some form of evolutionary progress include Jean-Baptiste Lamarck, Pierre Teilhard de Chardin, and Henri Bergson.

The term orthogenesis was introduced by Wilhelm Haacke in 1893 and popularized by Theodor Eimer five years later. Proponents of orthogenesis had rejected the theory of natural selection as the organizing mechanism in evolution for a rectilinear (straight-line) model of directed evolution. With the emergence of the modern synthesis, in which genetics was integrated with evolution, orthogenesis and other alternatives to Darwinism were largely abandoned by biologists, but the notion that evolution represents progress is still widely shared; modern supporters include E. O. Wilson and Simon Conway Morris. The evolutionary biologist Ernst Mayr made the term effectively taboo in the journal Nature in 1948, by stating that it implied "some supernatural force". The American paleontologist George Gaylord Simpson (1953) attacked orthogenesis, linking it with vitalism by describing it as "the mysterious inner force". Despite this, many museum displays and textbook illustrations continue to give the impression that evolution is directed.

The meaning of life is the concept of an individual's life, human life, or existence in general having an inherent significance or a philosophical point. There is no consensus on the specifics of such a concept, or whether the concept itself even exists in any objective sense. Thinking and discourse on the topic is sought in the English language through questions such as—but not limited to—"What is the meaning of life?", "What is the purpose of existence?", and "Why are we here?". There have been many proposed answers to these questions from many different cultural and ideological backgrounds. The search for life's meaning has produced much philosophical, scientific, theological, and metaphysical speculation throughout history. Different people and cultures believe different things for the answer to this question. Opinions vary on the usefulness of using time and resources in the pursuit of an answer. Excessive pondering can be indicative of, or lead to, an existential crisis.

The meaning of life can be derived from philosophical and religious contemplation of, and scientific inquiries about, existence, social ties, consciousness, and happiness. Many other issues are also involved, such as symbolic meaning, ontology, value, purpose, ethics, good and evil, free will, the existence of one or multiple gods, conceptions of God, the soul, and the afterlife. Scientific contributions focus primarily on describing related empirical facts about the universe, exploring the context and parameters concerning the "how" of life. Science also studies and can provide recommendations for the pursuit of well-being and a related conception of morality. An alternative, humanistic approach poses the question, "What is the meaning of my life?"

Telos (/ˈtɛlɒs, ˈtiːlɒs/; Ancient Greek: τέλος, romanized: télos, lit. 'end, purpose, goal') is a term used by the philosopher Aristotle to refer to the final cause of a natural organ or entity, or of human art. The Greek word 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 in his analysis of human ethics, through his theory of the four causes. Aristotle's notion that everything has a telos also gave rise to epistemology.

The Nicomachean Ethics (/ˌnaɪkɒməˈkiən, ˌnɪ-/; Ancient Greek: Ἠθικὰ Νικομάχεια, Ēthika Nikomacheia) is Aristotle's best-known work on ethics: the science of the good for human life, that which is the goal or end at which all our actions aim. It consists of ten sections, referred to as books, and is closely related to Aristotle's Eudemian Ethics. The work is essential for the interpretation of Aristotelian ethics.

The text centers upon the question of how to best live, a theme previously explored in the works of Plato, Aristotle's friend and teacher. In Aristotle's Metaphysics, he describes how Socrates, the friend and teacher of Plato, turned philosophy to human questions, whereas pre-Socratic philosophy had only been theoretical and concerned with natural science. Ethics, Aristotle claimed, is practical rather than theoretical, in the Aristotelian senses of these terms. It is not merely an investigation about what good consists of, but it aims to be of practical help in achieving the good.

Dysteleology is the philosophical view that existence has no telos - no final cause from purposeful design as opposed to teleology.

Ernst Haeckel (1834-1919) invented and popularized the term dysteleology (German: Dysteleologie).

Ernst Simon Bloch (/blɒk/; German: [ɛʁnst ˈblɔx]; July 8, 1885 – August 4, 1977; pseudonyms: Karl Jahraus, Jakob Knerz) was a German Marxist philosopher. Bloch was influenced by Georg Wilhelm Friedrich Hegel and Karl Marx, as well as by apocalyptic and religious thinkers such as Thomas Müntzer, Paracelsus, and Jacob Böhme. He established friendships with György Lukács, Bertolt Brecht, Kurt Weill, Walter Benjamin, and Theodor W. Adorno. Bloch's work focuses on an optimistic teleology of the history of mankind.

The Summa Theologiae or Summa Theologica (transl. 'Summary of Theology'), often referred to simply as the Summa, is the best-known work of Thomas Aquinas (1225–1274), a scholastic theologian and Doctor of the Church. It is a compendium of all of the main theological teachings of the Catholic Church, intended to be an instructional guide for theology students, including seminarians and the literate laity. Presenting the reasoning for almost all points of Christian theology in the West, topics of the Summa follow the following cycle: God; Creation, Man; Man's purpose; Christ; the Sacraments; and back to God.

Although unfinished, it is "one of the classics of the history of philosophy and one of the most influential works of Western literature". It remains Aquinas's "most perfect work, the fruit of his mature years, in which the thought of his whole life is condensed".

Minimal music (also called minimalism) is a form of art music or other compositional practice that employs limited or minimal musical materials. Prominent features of minimalist music include repetitive patterns or pulses, steady drones, consonant harmony, and reiteration of musical phrases or smaller units. It may include features such as phase shifting, resulting in what is termed phase music, or process techniques that follow strict rules, usually described as process music. The approach is marked by a non-narrative, non-teleological, and non-representational approach, and calls attention to the activity of listening by focusing on the internal processes of the music.

The approach originated on the West Coast of the United States in the late 1950s and early 1960s, particularly around the Bay Area, where La Monte Young, Terry Riley and Steve Reich were studying and living at the time. After the three composers moved to the East Coast, their music became associated with the New York Downtown music scene of the mid-1960s, where it was initially viewed as a form of experimental music called the New York Hypnotic School. In the Western art music tradition, the American composers Moondog, La Monte Young, Terry Riley, Steve Reich and Philip Glass are credited with being among the first to develop compositional techniques that exploit a minimal approach. The movement originally involved dozens of composers, although only five (Young, Riley, Reich, Glass, and later John Adams) emerged to become publicly associated with American minimal music; other lesser known pioneers included Dennis Johnson, Terry Jennings, Richard Maxfield, Pauline Oliveros, Phill Niblock, and James Tenney. In Europe, the music of Louis Andriessen, Karel Goeyvaerts, Michael Nyman, Howard Skempton, Éliane Radigue, Gavin Bryars, Steve Martland, Peter Michael Hamel, Henryk Górecki, Arvo Pärt and John Tavener exhibits minimalist traits.

The Quinque viæ (Latin for "Five Ways") (sometimes called the "five proofs") are five logical arguments for the existence of God summarized by the 13th-century Catholic philosopher and theologian Thomas Aquinas in his book Summa Theologica. They are:

1. the argument from "first mover";
2. the argument from universal causation;
3. the argument from contingency;
4. the argument from degree;
5. the argument from final cause or ends ("teleological argument").

Aquinas expands the first of these – God as the "unmoved mover" – in his Summa Contra Gentiles.

The Ottoman decline thesis or Ottoman decline paradigm (Turkish: Osmanlı Gerileme Tezi) is an obsolete historical narrative which once played a dominant role in the study of the history of the Ottoman Empire. According to the decline thesis, following a golden age associated with the reign of Sultan Suleiman the Magnificent (r. 1520–1566), the empire gradually entered into a period of all-encompassing stagnation and decline from which it was never able to recover, lasting until the dissolution of the Ottoman Empire in 1923. This thesis was used throughout most of the twentieth century as the basis of both Western and Republican Turkish understanding of Ottoman history. However, by 1978, historians had begun to reexamine the fundamental assumptions of the decline thesis.

After the publication of numerous new studies throughout the 1980s, 1990s, and 2000s, and the reexamination of Ottoman history through the use of previously untapped sources and methodologies, academic historians of the Ottoman Empire achieved a consensus that the entire notion of Ottoman decline was a myth – that in fact, the Ottoman Empire remained a vigorous and dynamic state long after the death of Suleiman the Magnificent. The decline thesis has been criticized as "teleological", "regressive", "orientalist", "simplistic", and "one-dimensional", and described as "a concept which has no place in historical analysis". Scholars have thus "learned better than to discuss [it]."