 As for teleology, Boyle wrote an influential treatise entitled A Disquisition about the Final Causes of Natural Things which appeared in 1686. In opposition to Epicurus, he argued that there are final causes and in opposition to Descartes, he claimed that in many cases we can have epistemic access to these final causes, though he agreed that we ought not be presumptuous in these matters. According to Boyle, there are four types of final cause that we can know. First, there are the “grand and General Ends of the whole World, such as the Exercising and Displaying the Creators immense Power ….” Second, are the ends in the nature and motions of the celestial objects and the Earth. Third, there are the ends that pertain to the parts of animals and fourth there are human ends (BW, 11:87). Boyle was quite adamant that there are no ends that pertain to inanimate objects. In particular, he rejects any form of immanent teleology in virtue of which material objects are able to direct their behaviour: “For inanimate Agents act not by choice, but by a necessary impulse, and not being endow’d with Understanding and Will, cannot of themselves be able to moderate or to suspend their actions” (BW, 4:267. See Carlin 2011, 2012, 2020).