Chapter 6 turns to the Critique of Teleological Judgment. It traces Kant’s remarkable line of argumentation from our encounters with living beings (organisms) to culture. Our encounters with living beings justify the use of teleology as a principle to organize our mechanistic inquiries into science. It further allows for us to judge nature, as a whole, as a system. This system, as we come to see, is oriented not only by human life, but specifically by the work nature can do to discharge human beings from its order. This chapter argues that if beautiful things remind us we belong in the world, there is a dialectical reversal in teleology suggesting that we do not belong to the natural order. This comes out in Kant’s discussions of culture and of the sublime, which are ways nature appears to discharge us from its influence. Nature thus supports our moral vocation by releasing us from its influence over us.

This chapter introduces the book. What may we become? What is the significance of extinction? This book addresses these questions after clarifying what persons, species, organisms, and material objects are. Like you, I am an organism, but also a material object. I could survive, remaining that same object, after it stops being a human organism.

Viability is a capacity an organism’s constituents have – the ability to engage in various such as nutrition in an integrated way. It is what makes things compose an organism and what makes an organism alive. To die is to lose that capacity. So things come alive by coming to be organisms, and they die when they cease to be organisms. But in theory an object that dies while it is an organism might later be brought back to life. Since dying is the loss of viability, and nothing is viable while nonexistent, any object that ceases to exist while it is alive dies. Nor may anything be a corpse while it is still an organism. Yet objects that die while they are organisms may continue to exist – they may become corpses. So the dead may exist. Personhood is a phase objects go through while they are organisms that can think. When you and I use the term “I,” we refer to an object that is currently both an organism and a person, but the property of being a person is contingent to organisms, and the property of being an organism is contingent to us.