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  1. T. P. A. (1971). Review of J. D. McFarland, Kant's Concept of Teleology. [REVIEW] Review of Metaphysics 24 (4):750-750.
  2. Giampaolo Abbate (2012). The Role of Necessity in Aristotles Teleology as Explained by Logical Implication. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 15 (1):1-25.
  3. Colin Allen & Marc Bekoff (1994). Intentionality, Social Play, and Definition. Biology and Philosophy 9 (1):63-74.
    Social play is naturally characterized in intentional terms. An evolutionary account of social play could help scientists to understand the evolution of cognition and intentionality. Alexander Rosenberg (1990) has argued that if play is characterized intentionally or functionally, it is not a behavioral phenotype suitable for evolutionary explanation. If he is right, his arguments would threaten many projects in cognitive ethology. We argue that Rosenberg's arguments are unsound and that intentionally and functionally characterized phenotypes are a proper domain for ethological (...)
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  4. Colin Allen, Marc Bekoff & George V. Lauder (eds.) (1998). Nature's Purposes: Analyses of Function and Design in Biology. The Mit Press.
  5. Martin Amsteus (2012). The Origin of Foresight. World Futures 68 (6):390 - 405.
    The purpose of this article is to develop a framework for the origin of foresight. Following a review of arguments for foresight as genetically inherited versus environmentally acquired, the understanding of foresight is expanded through a behaviorist perspective and through an evolutionary perspective. The framework established makes it possible to deploy evolutionary logic to explain foresight as well as to enhance our understanding of foresight, both on individual (e.g., managerial) and aggregated (e.g., organizational) levels.
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  6. Étienne Balibar (2009). Eschatology Versus Teleology : The Suspended Dialogue Between Derrida and Althusser. In Pheng Cheah & Suzanne Guerlac (eds.), Derrida and the Time of the Political. Duke University Press.
  7. Greg Bamford, Representational and Realised Design: Problems for Analogies Between Organisms and Artifacts. Copenhagen Working Papers on Design 2010 // No. 2.
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  8. Marcello Barbieri (2006). Semantic Biology and the Mind?Body Problem: The Theory of the Conventional Mind. Biological Theory 1 (4):352-356.
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  9. Charles G. Bell (1948). Mechanistic Replacement of Purpose in Biology. Philosophy of Science 15 (1):47-51.
  10. T. J. M. Bench-Capon (2002). The Missing Link Revisited: The Role of Teleology in Representing Legal Argument. [REVIEW] Artificial Intelligence and Law 10 (1-3):79-94.
    In this paper I recapitulate the ideas of Berman and Hafner (1993) regarding the role of teleology in legal argument. I show how these ideas can be used to address some issues arising from more recent work on legal argument, and how this relates to ideas associated with the New Rhetoric of Perelman. I illustrate the points with a discussion of the classic problem of which vehicles should be allowed in parks.
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  11. Jonathan Bennett (1983). Teleology and Spinoza's Conatus. Midwest Studies in Philosophy 8 (1):143-160.
  12. Selim Berker (2013). Epistemic Teleology and the Separateness of Propositions. Philosophical Review 122 (3):337-393.
    When it comes to epistemic normativity, should we take the good to be prior to the right? That is, should we ground facts about what we ought and ought not believe on a given occasion in facts about the value of being in certain cognitive states (such as, for example, the value of having true beliefs)? The overwhelming answer among contemporary epistemologists is “Yes, we should.” This essay argues to the contrary. Just as taking the good to be prior to (...)
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  13. Sergio E. Chaigneau & Guillermo Puebla (2013). The Proper Function of Artifacts: Intentions, Conventions and Causal Inferences. Review of Philosophy and Psychology 4 (3):391-406.
    Designers’ intentions are important for determining an artifact’s proper function (i.e., its perceived real function). However, there are disagreements regarding why. In one view, people reason causally about artifacts’ functional outcomes, and designers’ intended functions become important to the extent that they allow inferring outcomes. In another view, people use knowledge of designers’ intentions to determine proper functions, but this is unrelated to causal reasoning, having perhaps to do with intentional or social forms of reasoning (e.g., authority). Regarding these latter (...)
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  14. John Collier, Simulating Autonomous Anticipation: The Importance of Dubois' Conjecture.
    Anticipation allows a system to adapt to conditions that have not yet come to be, either externally to the system or internally. Autonomous systems actively control their own conditions so as to increase their functionality (they self-regulate). Living systems self-regulate in order to increase their own viability. These increasingly stronger conditions, anticipation, autonomy and viability, can give an insight into progressively stronger classes of models of autonomy. I will argue that stronger forms are the relevant ones for Artificial Life. This (...)
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  15. Claus Emmeche, Closure, Function, Emergence, Semiosis and Life: The Same Idea?
    In this note some epistemological problems in general theories about living systems are considered; in particular, the question of hidden connections between different areas of experience, such as folk biology and scientific biology, and hidden connections between central concepts of theoretical biology, such as function, semiosis, closure and life.
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  16. Claus Emmeche (2002). The Chicken and the Orphean Egg: On the Function of Meaning and the Meaning of Function. Σημιοτκή-Sign Systems Studies 1 (1):15-32.
    A central aspect of the relation between biosemiotics and biology is investigated by asking: Is a biological concept of function intrinsically related to a biosemiotic concept of sign action, and vice versa? A biological notion of function (as some process or part that serves some purpose in the context of maintenance and reproduction of the whole organism) is discussed in the light of the attempt to provide an understanding of life processes as being of a semiotic nature, i.e., constituted by (...)
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  17. Carl Ginet (2008). Book Review. Teleological Realism. Scott Sehon. [REVIEW] Philosophy and Phenomenological Research 76 (3):736–740.
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  18. Peter J. Graham (forthcoming). Functions, Warrant, History. In Abrol Fairweather & Owen Flanagan (eds.), Naturalizing Epistemic Virtue. Cambridge University Press.
    I hold that epistemic warrant consists in the normal functioning of the belief-forming process when the process has forming true beliefs reliably as an etiological function. Evolution by natural selection is the central source of etiological functions. This leads many to think that on my view warrant requires a history of natural selection. What then about learning? What then about Swampman? Though functions require history, natural selection is not the only source. Self-repair and trial-and-error learning are both sources. Warrant requires (...)
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  19. D. Lynn Holt (1988). Teleological Explanation: A Species of Causal Explanation. Philosophical Psychology 1 (3):313-325.
    Abstract The thesis that teleological explanations are best understood as causal explanations is defended (contra Valentine). I shift the focus of debate from behavior simpliciter to allegedly rational behavior. Teleological explanation, in the case of rational agents, involves reason?giving; and the reasons agents give for acting must be causative of that action if those agents are to be rational in practice. I argue initially that to abandon the claim that reasons are causes of action is to abandon that which renders (...)
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  20. George S. Howard (1990). Aristotle, Teleology, and Modern Psychology. Theoretical and Philosophical Psychology 10 (1):31-38.
  21. Steven J. Jensen (2009). The Role of Teleology in the Moral Species. Review of Metaphysics 63 (1):3-27.
  22. Alicia Juarrero (1995). Rawls: Teleology or Perfect Procedural Justice. Journal of Social Philosophy 26 (2):127-138.
  23. Joseph Karbowski (2012). Slaves, Women, and Aristotle's Natural Teleology. Ancient Philosophy 32 (2):323-350.
  24. Yoshimi Kawade (2009). On the Nature of the Subjectivity of Living Things. Biosemiotics 2 (2):205-220.
    A biosemiotic view of living things is presented that supersedes the mechanistic view of life prevalent in biology today. Living things are active agents with autonomous subjectivity, whose structure is triadic, consisting of the individual organism, its Umwelt and the society. Sociality inheres in every living thing since the very origin of life on the earth. The temporality of living things is guided by the purpose to live, which works as the semantic boundary condition for the processes of embodiment of (...)
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  25. Edward Eugene Kleist (2010). Schopenhauer on the Individuation and Teleology of Intelligible Character. Idealistic Studies 40 (1/2):15-26.
    A problem arises in Schopenhauer’s claim that each individual person’s will, or intelligible character, is timeless. The principium individuationis depends upon spatio-temporal determinations governing the world as representation. As individual, one’s individual character would seem to depend upon spatio-temporalconditions. Yet, Schopenhauer adopts the Kantian distinction between empirical character and intelligible character, with the individual’s intelligible characterremaining the timeless Ding-an-sich, or will. In response to this problem, I proceed in four stages. First, I examine why Schopenhauer appropriated the Kantiandistinction between intelligible (...)
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  26. Shojiro Kotegawa (2008). Epoché and Teleology. Proceedings of the Xxii World Congress of Philosophy 19:41-48.
    In Husserl’s phenomenology, there are two essential moments; one is the Epoché which makes the phenomenology possible, the other is the teleology of science which directs it to its own goal (telos). The former, later appeared in Husserl’s text, does not seem quite consistent with the latter – on the contrary, theseseem so exclusive that a question arises as to whether Husserl could reconcile Epoché with teleology consistently claimed from the beginning of his career. My aim in this paper is (...)
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  27. James Kreines (forthcoming). Kant and Hegel on Teleology and Life From the Perspective of Debates About Free Will. In Thomas Khurana (ed.), THE FREEDOM OF LIFE. Hegelian Perspectives. Walther König.
    Kant’s treatment of teleology and life in the Critique of the Power of Judgment is complicated and difficult to interpret; Hegel’s response adds considerable complexity. I propose a new way of understanding the underlying philosophical issues in this debate, allowing a better understanding of the underlying structure of the arguments in Kant and Hegel. My new way is unusual: I use for an interpretive lens some structural features of familiar debates about freedom of the will. These debates, I argue, allow (...)
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  28. Ehud Lamm (2013). Theoreticians as Professional Outsiders: The Modeling Strategies of John von Neumann and Norbert Wiener. In Oren Harman & Michael Dietrich (eds.), Outsider Scientists: Routes to Innovation in Biology. Chicago University Press.
    Both von Neumann and Wiener were outsiders to biology. Both were inspired by biology and both proposed models and generalizations that proved inspirational for biologists. Around the same time in the 1940s von Neumann developed the notion of self reproducing automata and Wiener suggested an explication of teleology using the notion of negative feedback. These efforts were similar in spirit. Both von Neumann and Wiener used mathematical ideas to attack foundational issues in biology, and the concepts they articulated had lasting (...)
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  29. John Langan (1991). Egoism and Mortality in the Teleology of Thomas Aquinas. Journal of Philosophical Research 16:411-426.
    Aquinas holds that human actions are directed to a last end which is the supreme good and the complete satisfaction of the agent’s desires. He confronts serious difficulties in explaining how morally wrong or sinful choices and renunciatory acts are possible and in avoiding psychological egoism. The distinction that he makes between the concept of the last end as the fulfillment of desire and the object (God) in which that ful fillment is found enables him to alleviate these difficulties but (...)
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  30. Alexandre Lefebvre (2007). Critique of Teleology in Kant and Dworkin: The Law Without Organs (Lwo). Philosophy and Social Criticism 33 (2):179-201.
    Kant proposes a unique and necessary presupposition of our faculty of judgment. Empirical nature, together with its diverse laws, must be judged as if it were a coherent unity. In a teleological judgment, we add that nature must be judged as if it were purposively designed for our faculty of judgment. In this article, I argue that Kant's insights on reflective teleological judgment - the least commentedupon element of the Critical philosophy - are adopted by Dworkin towards a philosophy of (...)
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  31. Stephen Philip Menn (2000). On Dennis Des Chene's. Perspectives on Science 8 (2).
    : Dennis Des Chene's Physiologia: Natural Philosophy in Late Aristotelian and Cartesian Thought reconstructs the discourse of late scholastic natural philosophy, and assesses Descartes' agreements and disagreements. In a critical discussion, I offer a different interpretation of late scholastic theories of final causality and of God's concursus with created efficient causes. Fonseca's and Suárez' conceptions of final causality in nature depend on their claim that a single action can be the action of two agents at once--in particular, of God and (...)
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  32. Stephen Mulhall (1998). Species-Being, Teleology and Individuality Part I: Marx on Species-Being. Angelaki 3 (1):9 – 27.
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  33. Stephen Mulhall (1998). Species-Being, Teleology and Individuality Part II: Kant on Human Nature. Angelaki 3 (1):49 – 58.
  34. Stephen Mulhall (1998). Species-Being, Teleology and Individuality Part III: Alienation and Self-Realisation the Physiognomy of the Human. Angelaki 3 (1):89 – 100.
    (1998). Species‐being, teleology and individuality part III: Alienation and self‐realisation the physiognomy of the human. Angelaki: Vol. 3, Impurity, authenticity and humanity, pp. 89-100.
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  35. Gerhard Müller-Strahl (2013). Metaphysik des Mechanismus Im Teleologischen Idealismus. Journal for General Philosophy of Science 44 (1):127-152.
    In this study the notion of mechanistic entities is analyzed as it has been conceptualized by Hermann Lotze in his article Life. Vital Force (1842), the metaphysical foundation of which has recourse to his Metaphysik (1841) and Logik (1843). According to Lotze, explanations in the sciences are arguments which have a syntactic and a semantic structure—similar to that which became later known as the DN-model of explanation. The syntactic structure is delineated by ontological forms, the semantic by cosmological ones; the (...)
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  36. Angus Nicholls (2010). Review Symposium: The Fremdling of Teleology, Or: On Roger Smith's Being Human Roger Smith, Being Human: Historical Knowledge and the Creation of Human Nature. Manchester and New York: Manchester University Press, 2007. Viii + 288 Pp. ISBN 978-0-7190-7498-1. [REVIEW] History of the Human Sciences 23 (5):194-201.
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  37. Antonio Nunziante (2011). G.W. Leibniz, Obiezioni contro la Teoria medica di Georg Ernst Stahl. Sui concetti di anima, vita, organismo. Quodlibet.
    Le Obiezioni contro la Teoria medica di G.E. Stahl, tradotte per la prima volta in italiano, rappresentano un documento di particolare interesse storico-filosofico. Da una parte Georg Ernst Stahl (1659-1734), medico, chimico, fisico, sostenitore di una fisiologia corporea a impronta “vitalista” e dall’altra Gottfried Wilhelm Leibniz (1646-1716), genio universale della matematica e della filosofia dell’età barocca. Il fulcro della polemica riguarda la possibilità di capire se e in che misura l’organizzazione meccanica di un corpo organico sia di per se sufficiente (...)
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  38. Roberts B. Owen (1919). Teleology and Pragmatism: A Note. Journal of Philosophy, Psychology and Scientific Methods 16 (18):487.
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  39. Edward A. Pace (1927). The Teleology of St. Thomas. New Scholasticism 1 (3):213-231.
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  40. Chance David Pahl (2012). Teleology in Samuel Johnson's Rasselas. Renascence 64 (3):221-232.
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  41. Steven L. Peck (2013). Life as Emergent Agential Systems: Tendencies Without Teleology in an Open Universe. Zygon 48 (4):984-1000.
    Life is a relationship among various kinds of agents interacting at different scales in ways that are multifarious, complex, and emergent. Life is always a part of an ecological embedding in communities of interaction, which in turn structure and influence how life evolves. Evolution is essential for understanding life and biodiversity. Henri Bergson's Creative Evolution suggests a way of examining “tendencies” without “teleology.” In this paper I reexamine that work in light of recent concepts in evolutionary ecology, and explore how (...)
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  42. Alexander Powell (2011). Book Review Essay of J. Shapiro, Evolution: A View From the 21st Century. [REVIEW] Genomics, Society and Policy 7:35-43.
  43. Joseph Ransdell, Teleology and the Autonomy of the Semiosis Process.
    Since there is no normal pagination on a web page, I assign in lieu of that paragraph numbers, included in brackets and placed flush right, just above the paragraph, for purposes of scholarly reference: they are not in the previously published version above. Apart from that the texts are substantially identical.
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  44. Luciana Repici (1990). Limits of Teleology in Theophrastus' Metaphysics? Archiv für Geschichte der Philosophie 72 (2):182-213.
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  45. Lee C. Rice (1985). Spinoza, Bennett, and Teleology. Southern Journal of Philosophy 23 (2):241-253.
  46. S. J. Richard J. Pendergast (2011). Quantum Mechanics and Teleology. Heythrop Journal 52 (2):271-278.
  47. M. Roesner (2005). Limes and Morphe. On the Problem of the Teleology of Philosophical History in the Thinking of Edmund Husserl. Philosophisches Jahrbuch 112 (1).
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  48. Joseph F. Rychlak (1998). Is There an Unrecognized Teleology in Hume's Analysis of Causation? Journal of Theoretical and Philosophical Psychology 18 (1):52-60.
  49. Joseph F. Rychlak (1973). The Well-Spring of Human Teleology. Philosophical Studies 22:180-189.
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  50. Ethel E. Sabin (1919). Pragmatic Teleology. Journal of Philosophy, Psychology and Scientific Methods 16 (18):488-493.
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