• _db
    3.6k
    I posted a smidgen of a thought on a different thread but I decided to make a separate thread to address this.

    Teleology, as I understand it, is the idea that there is some kind of purpose behind something (a telos). So a washing machine's telos is to wash clothing. It was built to do this. Now, the washing machine itself is not an inscrutable object (i.e. WASHING MACHINE), it is made of all these different parts that allow it to function. The telos of the washing machine is not inherent, it is placed upon it by humans. As the washing machine itself exists independently from our projections, so to does it exist independently from its telos.

    Regardless of this, a teleological object is an object that was designed.

    More often than not, the biology has been the centerpoint for arguments for design, i.e. teleology. However, with the phenomenal success of evolutionary theory and natural selection, it seems as though this route is basically dead.

    But I want to address a different observation of nature.

    Imagine our daily lives. We live in a world that is filled with technological marvels. The Internet, space shuttles, computers, nuclear warheads, submarines, ballpoint pens, flashlights, toothpicks. These are all made from the creativity and labor of mankind.

    But why are these technological marvels even possible?

    I find it quite remarkable that the universe can even have the potential of hosting something as complex as the internet. It's difficult to explain, but it is quite weird that an unconscious universe without any real order or purpose would even be able to host these artificial contraptions.

    It looks like the universe might have some kind of design to it that allows humans to manipulate the universe itself to create useful tools.

    What could be the explanations for this?

    I don't find the god-hypothesis to be very convincing. In fact, if we were to actually suppose a deity designed the universe so that it could be used, this merely begs the question of why this god made it so damn difficult and oftentimes treacherous to explore technology. For example, gravity is one hell of a bitch when it comes to constructing buildings, bridges, rockets, etc. Additionally, this god could not be omnibenevolent and omniscient, for they would have forseen the consequences of our meddling with the universe (i.e. weapons, environmental problems, etc).

    Furthermore, to say "god did it" is merely god of the gaps reasoning. It places the explanation outside of the realm of observation. It is to postulate something transcendent without knowing if the truth value is transcendent. In other words, it's bullshit meant to satisfy our anxiety at the face of the peculiar.

    Even if god is not a convincing argument, I still find the infinitely large potential of the universe to be transformed into technology to be remarkable. It's funny how wide of a variety of ways, how rich and colorful matter can be construed, if there isn't any reason for it to be. And it's even more intriguing when we see how much of technology works on our level of existence, just how flexible matter is for us to screw around with.

    From an existential perspective, I consider myself more or less a philosophical pessimist depending on how angsty I feel and how much sleep I've had. The world is not a nice place, generally, and this is why we need technology to begin with.

    I also find myself in much agreement with the ancient Greek Cynics, in that modernization is harmful to the peaceful way of life. Being surrounded by a concrete, urban jungle is not natural, and we feel much angst because of it.

    But regardless of the existential implications of technology, the fact of the matter is that matter is filled with potential to be used in an infinitely large amount of ways. Even more peculiar is the apparent synonymy between our scale of living and the scale of technology. There is a median between the two extremes (unimaginably huge and microscopic) that we find ourselves in, and it happens to be the place that technology manifests.

    I understand that technology is man-made, but that does not really address the observation that this technology is rather magical in comparison to the natural, unconstrained world. There clearly is a difference between the two.

    Or is there? Since we are part of the universe, anything we do would be, technically, natural. So I think the key difference here is that of processes that occur without the influence of a conscious entity and those that occur with.

    The anthropic principle surely would be the go-to answer for these questions. It's more of an agnostic position than it is one of positive affirmation. But it is not a very satisfying answer (not very many agnostic answers are it seems). I want answers, goddammit!, and I want them now!

    So I'm torn between two sides of a coin, that of whether or not teleological thinking is rational.

    Does the nature of the universe, such as the potential for technology of wildly surprisingly fashions, give credit to an idea of design? Is an argument from design coherent without hypothesizing a deity? (I think Nagel argued for this in his book Mind and Cosmos, although I haven't read it)

    Or, is it that teleological thinking is an irrational leftover from our evolutionary past? To hear a stick crack in the forest and associate this with a predator would be beneficial to the survival of the organism. False positives would be encouraged. So is teleological thinking the result of a civilized organism that struggles to deal with the leftover survival anxiety when facing phenomenon they cannot understand immediately? Do we associate purely natural phenomenon with an outside force simply because we cannot come to any other explanation and require this to soothe our anxiety?
  • Streetlight
    9.1k
    Good thread. The trick when thinking about teleology is to avoid the double sided trap of taking teleology as an all or nothing deal: either teleology is there from the beginning, or there is no teleology at all. The 'third way' is instead to conceive of an emergent teleology: a teleology that comes to be, ateleologically. Modern evolutionary theory, which you mentioned, is an exemplary instance of this. The classic Darwinian account of evolution as proceeding through natural selection is in fact explicitly ateleological: the selection of the genotype is entirely relative to the prevailing environment, and what may at one point be considered a 'fit' species, may, with a change of environmental fortunes, be rendered entirely unfit. Teleology simply doesn't exist at this level.

    However, natural selection is not at all the only mechanism through which evolution takes place. Other mechanisms, discovered since Darwin's time, show how teleology - or what scientists prefer to call teleonomy to distinguish it from teleology - can be instituted in a process of coming-to-be. One such mechanism is symbiosis, where different species - and in some cases their environments - end up co-evolving together in a mutual manner which benefits the survival of both. Another such mechanism is the way in which the very capacity to evolve can itself be a product of evolution: some organisms have in fact developed mechanism to try and generate and thus increase the number of heritable phenotypic variations upon which selection can act upon.

    At stake in both symbiotic niche construction and the evolution of evolvability is a reflexive moment in which evolution comes to bear upon itself in a self-recursive manner, and in so doing, generate 'local' teleological tendencies. The upshot of course is that such reflexivity is itself contingent: nothing about natural selection, which is the main motor of evolution, necessitates any such reflexivity. However, once having come into being in the contingent way in which selection affords, these processes 'take-hold' in a manner that cannot be foreseen before hand, generating teleology as they play out.

    Now, the trick to understanding teleology is to generalize these conditions beyond the biological sphere: the history of social systems, or in the OP's case, technology, is in fact not so different. Utterly contingent discoveries or innovations spur further innovations which in turn rely upon those past discoveries, conferring upon them a degree of necessity which did not exist at the 'beginning'. Design is something that 'comes to be', it is laid out in the walking of a path which did not pre-exist the journey taken. It's not something that exists 'from the start', nor does is simply not exist. If one is to think teleology, it's a matter or rescuing it from it's theological roots, subjecting to a naturalization which, far from being unscientific and 'spooky', can be shown scientifically to be of a piece with a world entirely immanent to itself.
  • Ciceronianus
    3k
    In my more Stoic moments, I'm inclined to believe in a form of pantheism, which for me is a suspicion based on suggestion, that the universe is imbued with a kind of intelligence in which we partake, now and then. But this isn't to say there is a design, which implies the existence of a designer of the universe Instead, it's to say the universe has a particular, more or less ascertainable, nature, constantly changing and growing. As to purpose, I find it impossible to assign anything like a purpose of the kind we might conceive to the universe. Unless it's possible to speak of growing or changing as a purpose.

    C.S. Peirce had a most interesting view, which it may surprise some to learn was based on his work as a practicing scientist. As such he know that imprecision was characteristic of science and so wasn't inclined to believe in determinism, or in any mechanistic laws which govern the universe or any particular design inherent in it. He felt that chance played a continuing part in the universe, although he also thought that as the universe evolved over millions of years certain discoverable patterns or "habits" would arise. So, eons ago, the universe was far more spontaneous than it is now. He didn't believe in a designer or even a design as such as far as I can make out, but that the universe like an organism evolves over time.
  • The Great Whatever
    2.2k
    Well, you have it a little backwards. It's not that everything is natural, but that everything is artificial. Read your Gnostics!

    Teleology is just pure *snif sniff* ideology *tugs shirt* and so on and so on.
  • Cavacava
    2.4k
    Does the nature of the universe, such as the potential for technology of wildly surprisingly fashions, give credit to an idea of design? Is an argument from design coherent without hypothesizing a deity?

    Water is composed of hydrogen and oxygen, it can only form in a certain manner, that is given. Water also has three phase states: liquid, solid and gas which all occur at certain temperatures. Water becomes ice at 0 degrees centigrade and gas at 100 degrees centigrade. These phase states emerge from matter, they are inherent in matter, they only occur given certain conditions.

    We experience structures in nature (not some swirling buzz) we don't construct them. The structure of matter and its manifestations, give rise to the idea of motion/change. We observe that every motion has a beginning and an end, from this we develop the intuition that all things ought have beginnings and ends.
  • _db
    3.6k
    Maybe a different approach might help: Do we invent technology, or do we discover technology, or both? Meaning, of course we invent technology (it wouldn't exist without our creativity), but in the process, don't we discover technology as well? Don't we discover what the universe is capable of hosting?
  • Soylent
    188
    Do we invent technology, or do we discover technology, or both?darthbarracuda

    In your other thread I stated:

    [T]echnology is the discovery of a method or apparatus to perform a function in a new or more efficient way (i.e., solve a problem).

    We don't discover technology, we discover the object of technology. We can discover the object of technology by rearrangement (invention) or by the latency of an pre-existing object. Rearrangement has limits insofar was we cannot rearrange objects beyond the physical properties of the universe. Once rearrangement has taken place, we can supply a telos to the object according to our needs and the object becomes pregnant with teleological latency.
  • Cavacava
    2.4k


    Perhaps similar to water, which only becomes ice under certain conditions, new emergent technologies can only form when the conditions(historic) are right. This might help explain why so many new developments seem to be discovered separately, yet at the same time.
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