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

通常来说，很难在不涉及目论下，思考职业道德、公正和道德理论。

So, the argument about the distribution of offices and honors has this teleological character, but also an honorific dimension.

所以，关于官职和荣誉分配争论，既有其目论特，又同时事关荣誉。

Finalism thus understood is only inverted mechanism.

这样理解目论只是倒置机制。

And this is one of the main objections to Aristotle's teleological account of justice.

这就是士多德从目论角度阐述公正主要反意见之一。

Indeed, the " career" of reality, the teleological movement of history, represents the gradualand continuous unfolding of the Spirit, of the Idea of freedom.

事实上，现实“事业”，历史目论运动，代表了精神和自由理念逐渐和持续展开。

Now, one of the things that makes it strange is that in Aristotle's world, in the ancient world, it wasn't only social practices that were governed, in Aristotle's view, by teleological reasoning and teleological explanation.

有个因素会使其有些难以理解，士多德认为，在他时代，在古代，目论证法和目论掌控并不止社会实践一个。

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，旧目论认为终结是一个固定目标， 已经部分可见， 我们正在逐渐接近它， 被柏格森先生拒绝， 因为它没有足够绝统治权来改变。