In what ways is natural law theory Teleogical?

Question

Teleological, sorry

Answer 1

well since "Teleogical" isn't a word, I'd have to say it is in no way "Teleogical"

Answer 2

Simple objectivity.

http://www.marxists.org/reference/archive/hegel/works/hl/hlteleol.htm#HL3_735

§ 1595

The more the teleological principle was linked with the concept of an extramundane intelligence and to that extent was favoured by piety, the more it seemed to depart from the true investigation of nature, which aims at cognising the properties of nature not as extraneous, but as immanent determinatenesses and accepts only such cognition as a valid comprehension. As end is the Notion itself in its Existence, it may seem strange that the cognition of objects from their Notion appears rather as an unjustified trespass into a heterogeneous element, whereas mechanism, for which the determinateness of an object is a determinateness posited in it externally and by another object, is held to be a more immanent point of view than teleology. Of course mechanism, at least the ordinary unfree mechanism, and also chemism must be regarded as an immanent principle in so far as the external determinant is itself again just such another object, externally determined and indifferent to such determining, or, in the case of chemism, the other object is one likewise chemically determined; in general, an essential moment of the totality always lies in something outside it. These principles therefore remain confined within the same natural form of finitude; yet though they do not seek to go beyond the finite and lead only to finite causes in their explanation of phenomena, which themselves demand a further progress, at the same time they expand themselves, partly into a formal totality in the concept of force, cause, and similar determinations of reflection which are supposed to denote a primariness, and partly also through the abstract universality of a sum total of forces, a whole of reciprocal causes. Mechanism shows itself to be a striving for totality in the fact that it seeks to grasp nature by itself as a whole that for its Notion does not require any other — a totality that is not found in end and the extra-mundane intelligence associated with it.

Now purposiveness shows itself in the first instance as a higher being in general, as an intelligence that externally determines the multiplicity of objects by a unity that exists in and for itself, so that the indifferent determinatenesses of the objects become essential through this relation. In mechanism they become so through the mere form of necessity, their content being indifferent; for they are supposed to remain external, and it is only understanding as such that is supposed to find satisfaction in cognising its own connective principle, abstract identity. In teleology, on the contrary, the content becomes important, for teleology presupposes a Notion, something absolutely determined and therefore self-determining, and so has made a distinction between the relation of the differences and their reciprocal determinedness, that is the form, and the unity that is reflected into itself, a unity that is determined in and for itself and therefore a content. But when the content is otherwise a finite and insignificant one, it contradicts what it is supposed to be; for end, according to its form, is a totality infinite within itself-especially when the activity that operates in accordance with ends is assumed to be an absolute will and intelligence. The reason why teleology has incurred so much the reproach of triviality is that the ends that it exhibited are more important or more trivial, as the case may be; and it was inevitable that the end relation of objects should so often appear trifling, since it appears to be so external and therefore contingent. Mechanism, on the contrary, leaves to the determinatenesses of objects, as regards their import, their contingent status, to which the object is indifferent, and these determinatenesses are not supposed to have, either for the objects or for the subjective intelligence, any higher validity. This principle, therefore, in its context of external necessity gives the consciousness of infinite freedom as compared with teleology, which sets up for something absolute what is trivial and even contemptible in its content, in which the more universal thought can only find itself infinitely cramped and even feel disgusted."

http://www.marxists.org/reference/archive/hegel/works/ol/ol_logic.htm#101

http://www.marxists.org/reference/archive/hegel/works/sl/slobject.htm#SL205n_1

Answer 3

What on earth is ''teleological''?