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adapted physical context, so transcends its context as to be explicable
only in terms of a transcendent spiritual Cause.
Yet man as a thinking, reasoning being has likewise an end
in self-realization of the highest use to which his rationality can
be put. [[230]] To the consideration of this moral end we now
turn for the last step which teleology proffers to establish the
existence and character of God.
The Moral Argument:
from the Nature of Obligation and Value
A. Summary of the Argument
The characteristic action of mind is its adaptation of means
to previsioned and desired ends: such action, in fact, prescribes
the very meaning of intelligence itself from a functional point
of view. But such a constitutional behavior of mind, in thus
moving toward the realization of purposes, raises the question
whether the pursuit of ends is ultimately no more than an interrelated
series of specific adaptations, or whether at the summit
of rational vision there is a supreme end to which the whole series
of our subordinate ends might be related as itself a series of
means.
That such an ultimate end of rational life exists would seem
antecedently probably from a consideration of two facts: (1)
First, the cosmic process itself, as we have seen, is directed toward
the realization of a series of ends to which previous ends
become subordinated as means, until the climax is reached in
the production of mind "after the image" of the Ultimate Intelligence.
By analogy, it seems reasonable that rational life itself,
while existing as the end or purpose of the cosmic process,
should have a compelling goal of action which would enrich
and fulfill its own status as the climax of Divine Purpose.