In general it's hard to do without teleology when we're thinking about ethics, justice, and moral argument.

通常来说，很难在不涉及的论的情况下，思考职业道德、正和道德理论。

So they reject teleology, they reject the idea of tying justice to some conception of the good.

所以他们抛弃了的论，他们拒绝把正和美德的某种定义联系在一起。

I think that type of teleology means it's goal-directed.

我认为这种的论意味着它是有标导向的。

Describing the objective character of a person's notion, Hegel says that it consists of mechanism, chemism, and teleology.

黑格尔在描述一个人的概念的客观特征时说，它由机、和的论组成。

I think the way to categorize these five different arguments, change, causality, modality, properties, and then the last one is teleology.

我认为对这五种不同论证的分类方式是：变、因果关系、可能性、属性，最后一个是的论。

And that, I think, is something that shocked people a lot and that did, I think, most of the job when it comes to discrediting the naive Enlightenment view of teleology.

我认为，这正是让人们深感震惊的一点， 而且我认为，在驳斥启蒙运动中天真的的论观点方面， 它起到了至关重要的作用。

But the very interesting thing about purpose is that once you do get to a idea-generating species or collective organism, yeah, then, you know, kind of all bets are off, and there is goals, there is teleology.

但关于的的有趣之处在于， 一旦你达到一个能够产生想法的物种或集体有机体，嗯， 那么就一切都变得不确定了，就有了标，就有了的论。

The older kind of teleology, therefore, which regarded the End as a fixed goal, already partially visible, towards which we were gradually approaching, is rejected by M. Bergson as not allowing enough for the absolute dominion of change.

因此，旧的的论认为终结是一个固定的标， 已经部分可见， 我们正在逐渐接近它， 被柏格森先生拒绝， 因为它没有足够的绝对统治权来改变。