41:I[185,["/_next/static/chunks/08z4tkzvltetr.js","/_next/static/chunks/121~yigv24_j6.js","/_next/static/chunks/0jo3du-icy6v2.js","/_next/static/chunks/15cy49d~_zsjj.js","/_next/static/chunks/0..ktetnpeix7.js","/_next/static/chunks/08cz-ztcfuxe..js","/_next/static/chunks/0i6hzvr84kc1r.js"],"SendEmailButton"] 43:I[63625,["/_next/static/chunks/08z4tkzvltetr.js","/_next/static/chunks/121~yigv24_j6.js","/_next/static/chunks/0jo3du-icy6v2.js","/_next/static/chunks/15cy49d~_zsjj.js","/_next/static/chunks/0..ktetnpeix7.js","/_next/static/chunks/08cz-ztcfuxe..js","/_next/static/chunks/0i6hzvr84kc1r.js"],"AddToLibraryButton"] 44:I[29721,["/_next/static/chunks/08z4tkzvltetr.js","/_next/static/chunks/121~yigv24_j6.js","/_next/static/chunks/0jo3du-icy6v2.js","/_next/static/chunks/15cy49d~_zsjj.js","/_next/static/chunks/0..ktetnpeix7.js","/_next/static/chunks/08cz-ztcfuxe..js","/_next/static/chunks/0i6hzvr84kc1r.js"],"ShareButton"] 45:I[58016,["/_next/static/chunks/08z4tkzvltetr.js","/_next/static/chunks/121~yigv24_j6.js","/_next/static/chunks/0jo3du-icy6v2.js","/_next/static/chunks/15cy49d~_zsjj.js","/_next/static/chunks/0..ktetnpeix7.js","/_next/static/chunks/08cz-ztcfuxe..js","/_next/static/chunks/0i6hzvr84kc1r.js"],"ProcessEpisodeButton"] 46:I[45269,["/_next/static/chunks/08z4tkzvltetr.js","/_next/static/chunks/121~yigv24_j6.js","/_next/static/chunks/0jo3du-icy6v2.js","/_next/static/chunks/15cy49d~_zsjj.js","/_next/static/chunks/0..ktetnpeix7.js","/_next/static/chunks/08cz-ztcfuxe..js","/_next/static/chunks/0i6hzvr84kc1r.js"],"SignupCTA"] 3a:["$","span",null,{"aria-hidden":true,"children":"·"}] 3b:["$","span",null,{"children":"00:51:03"}] 42:T4af,

Continuing on Ch. 2 of Hegel's Faith and Knowledge (1802) , plus some of the material being critiqued from Kant's Critique of Judgment (1790), chiefly sec. 76 and 77.

Kant's third critique is not just about beauty but about apprehending nature, and he claims that as humans, we can only understand natural objects by seeing them as purposive (i.e. teleologically): An organism has a healthy state that it is designed to aim at. While Kant can't use the classical Design argument to thus argue that we know that God exists qua designer, he argues that as a practical matter, we must regard such a designer as present. Hegel argues that this is one of many points where Kant should stop dithering and just admit that his project involves Reason actually knowing theological facts.

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