teleology

This article examines the theory of mind proposed by the esteemed Islamic philosopher, Mulla Sadra Shirazi, through a phenomenological lens. We specifically focus on how Mulla Sadra’s framework addresses the question of the individual human mind and its intricate relationship with the body. While Mulla Sadra presents concepts that resonate with some of Husserl’s ‘monadological-phenomenological’ reflections, we argue that strict adherence to phenomenological methodology precludes acceptance of the metaphysical implications he draws concerning the individual mind’s connection to the totality of existence, including a presumed divine reality. Nonetheless, our comparative analysis with Mulla Sadra’s thought illuminates key aspects of Husserlian monadology and highlights the limitations of a rigorously phenomenological approach to purely metaphysical inquiries.

Two distinct teleological perspectives emerge from the ancient Greek tradition. 1) Platonic teleology, which represents teleology as the result of intentional agency and is the origin of the idea of design; and 2) Aristotelian teleology, which introduces teleology as the resultof natural and intrinsic causes. The preceding framework for understanding nature was superseded by the advent of the modern era and the establishment of the scientific method. Nevertheless, despite the prevailing skepticism regarding the possibility and utility of teleology in the modern era, it is asserted that several prominent scientists of the modern era are staunch defenders of teleology (design). However, with Darwin’s proposal of the theory of evolution, the path to the destruction of teleology was initiated. This article examines the interconnection between Darwin’s theory of evolution (then Neo-Darwinism) and teleology, focusing on how this theory effectively undermines the teleological perspective. However, it seems that recent findings in the field of biology challenge this dominant view and open the way for the revival of teleology.