Boström’s conclusion are to be found in his metaphysics, especially his teleological interpretation of the relationship between the Absolute (God) and the Finite, relative person. For God is, through the Idea, the finite person’s cause, law, and telos.The teleological character of the relationship between the Absolute (God) and the Finite is merely another side of the causal relationship between the Absolute and the Finite persons, in turn reflecting the conceptual relationship between causality and law (as determined by the Absolute), and by being both cause and law, teleology is the ultimate purpose of the scientific investigation. Practical philosophy and metaphysics differ from one another on account of practical philosophy’s relationship to the concept of free will.34 Since the Essence (the Absolute) is the telos of the finite person, practical philosophy, on account of its practical influence over the free will, is bound to fulfill the Essence (the supreme Good), while metaphysics (Boström’s theoretical philosophy) on the other hand lacks any practical influence over the free will (apart from its capacity as the means by which the telos is determined theoretically).35 If Hägerström’s characterization of practical philosophy according to Boström is correct, then one must investigate whether theoretical philosophy, which is the science of metaphysics, can methodologically make use itself of teleological standpoints - that is, of valuations - when determining reality.36 Boström himself found no difficulties inherent to this specific use of teleology. In fact, the successful completion of his system depended upon the use of a teleological (evaluative) standpoint. For instance, the a ca l l f o r s c i e n t i f i c p u r i t y 251 34 Ibid., pp. 71-73. 35 Ibid., p. 71. 36 Cf. ibid., pp. 71-72. 2 . 2 . 1 boström’s use of te leolog ical ( evaluat ive ) standpoints in hi s theoret ical phi losophy
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