 This argument on its own is not sufficient to address the question of how the principles are to be reconciled in scientific enquiry, that is, how we are to seek a mechanical explanation of organisms (as required by the first principle) while still acknowledging that we cannot understand them except by appeal to purposes. Kant’s ostensible answer to this question is that we must “subordinate” mechanism to teleology (§78, 414). Even in the case of organisms, we must pursue the search for mechanical explanation as far as possible, yet while still recognizing the need for an ultimate appeal to purposes. The subordination of mechanism to teleology is clarified in §§80–81, in the “Methodology of Teleological Judgment”, where Kant connects his views to some of the biological controversies of the day, regarding both the origin of the various species of plants and animals, and the origin of individual plants and animals belonging to already existing species. In the case of the origin of species, Kant tentatively endorses a view which allows the natural development of higher species out of lower ones, but which denies the possibility that the lower species in turn could develop out of unorganized matter as such. The view is “mechanical” to the extent that it understands the development of one species from another as a natural law-governed process which does not require special appeal to an purpose in the case of each new species; but the mechanism is “subordinated to teleology” in the sense that the starting-point of the process, namely matter which itself has organization and life, is intelligible only by appeal to purposes (§80). In the case of the origin of particular organisms, Kant endorses a view (epigenesis) on which the emergence of an apparently new plant or animal is not just the expansion or unfolding of one which already existed in miniature (as on the preformationist view), but a natural process whereby a new living thing comes into being. At the same time, he denies that a living thing can come to be out of non-living matter: the matter from which the embryo develops must already be teleologically organized. The view is “mechanical” in the sense that it denies that each living thing was produced, like an artifact, in accordance with a specific intention, and allows instead that once matter is endowed with life and organization it has the power to produce other living things. But again, as in the case of the origin of species, this “mechanism” depends on living matter, whose possibility we can understand only in teleological terms.