Our science works, but the works it has produced are ambivalent. Not seeing that ambivalence, thinking instead that our science gave us a true picture of the comprehensive whole of things, we have stumbled down into a darkness and danger unlike any in prior history, and with every scientific effort we make to hoist ourselves up, we seem to fall only deeper. The workings of our science have demonstrated to us, in a most palpable way, that our science is after all not comprehensive. Our science is not comprehensive because while in some sense it grasps the totality of things, it in no way comprehends the whole of things. But even the most elegant simplicity in the mathematical ordering of physical patterns does not account for the ordering to that unity we call the good which also pervades nature, physical and human.
Teleological order eludes comprehensive mathematical expression.
The logic of the genus and species of beings is a logic at the same time of the hierarchy of goods. The defining function points to the end. The full realization of the being in its end is the good of the being. Logos, or ordinary human language, traces out the patterns of this ordering in the names we give to things and their kinds and their ends. The entire concern of the modern sciences is with power relations and bodies, indifferent to the kinds and their goods.