Purpose of Knowledge

assumes, with respect to external finality, that an inert object, presented as an organism, or an individual, exists for another end than itself. It is by supposing this that external finality emerges. It is not for the object ‘to be’. In other words, the object itself cannot bring itself about. He does not attribute consciousness to the object itself but, on the contrary, to an external consciousness outside everything an ranscendental to everything. If the domain of explanation is amputated of all forms of finality, and disciplines want to be constituted as science must eliminate finality from its expression. The advent of modern physics and the passage to the conception of an infinite universe have consecrated scientific death of finality, because it imposes the postulate oforganizing thought of the world, is sent back to the ranks of the occult forces. The idea of ‘extra universe finality’, an externality ad infinitum, becomes presumably contradictory, a thing that has to be established. But if an extra universality is dismissed on the postulate of the infinity of the universe then why not postulate that such extra universality is infinite in its turn. Likewise the advent of modern sciences does disprove the existence of such an externality. In fact, both presumptions lack evidence and neither proof nor disproof can be produced in support for the existence, or non existence, of such an externality.

But, does renunciation of finalism satisfy the mind? How

can we explain the development of things from simple

atoms, the cellular or molecular fundament, to its final state,

mature and