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What then, is an unconscious purpose? It is an unpurposed<br />

purpose---which is nonsense. Or what is an impersonal intelligence?<br />

Since self-consciousness is involved in the direction of<br />

action toward a previsioned end, an impersonal intelligence is<br />

an unintelligent intelligence---which, again, is nonsense.<br />

Therefore the expressions, “unconscious purpose” and “impersonal<br />

intelligence,” are self-contradictory and meaningless.<br />

The preceding considerations have already shown that the<br />

production of unforeseen effects in human experience is no<br />

support for the hypothesis of unconscious purpose. But the<br />

same point can be reached in another manner. (Footnote 74:<br />

Ibid., p. 108f.) The unforeseen effects of human action are<br />

sometimes advantageous and sometimes not: hence they require<br />

redirection through intelligent action which does prevision its<br />

end without intelligent manipulation, if there is to be progressive<br />

realiza- [[325]] tion of ends at all. But this would imply,<br />

not that the teleological principle was unconscious, but if anything<br />

superconscious.<br />

For “nature’s ‘unconscious wisdom,’ in other words, must<br />

vastly exceed the sapience and foresight of humanity, liable as<br />

that is to errors which, save for reasoned amendment, might<br />

prove fatal.” (Footnote 75: Idem.) That nature does go straight<br />

to her mark would imply, in other words, not the absence of<br />

previsioning intelligence, but the <strong>com</strong>plete and exhaustive presence<br />

of it, unless we beg the question by referring to instances<br />

of the case in dispute---such as animal instinct, etc. It turns out<br />

therefore that the assertion---nature is not the result of previsioning<br />

intelligence---is self-contradictory.<br />

Finally, it may be asserted that either no teleological explanation<br />

is necessary at all, or else it is necessary by reference to<br />

intelligent will. If unconscious purpose may be all that is required<br />

as a teleological explanation, then such purposes can be<br />

attributed separately to all the individual instances of adaptation<br />

that present themselves in nature. The eye, for example, may

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