One must be cautious with the concept of “teleology.” Aristotle   had no “teleological” worldview. Even a superficial understanding shows that τέλειον and τέλος do not mean “aim” or “purpose.” It is explicitly formulated as τῶν ἐσχάτων τι; it has the character of “what is outermost.” The primary basic determination is being-an-end. That one translates τέλος as “purpose” or “aim” has its ground, of course, and does not appear out of thin air. It is a question of whether these translations are primary and whether one may, at this level of being-investigation, indiscriminately toss about primary and derivative meanings. Purpose is the for-what; aim is that toward which something is. The end can be encountered in the character of purpose or aim, but only because τέλος is end. It is aim or purpose with respect to a definite looking-toward . . . , keeping-in-sight. At the level of this investigation, being purposeful or having an aim is an utter misinterpretation, and leads to the impression that Aristotle too was one of those primitive people who lived in the nineteenth century. [Heidegger  , GA18:82-83]

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τέλειον characterized as that beyond which nothing is there, beyond which there is nothing—nothing that would co-constitute the being of beings whose character is τέλειον. Here, the τέλειον (πέρας) is said initially of beings insofar as they are understood in their being-at-hand. [MF 4 16 1021 b 12-14] [...] τέλειον means: beyond which there is nothing there that, as this possibility, makes the being even more genuine. [...] The τέλειον is a determination of the ἀγαθóν, and so has, as with ἀρετή—which we will later also come to know as a fundamental determination of the being of life—a peculiar relation to being-completed. In having something at one’s disposal, having a definite possibility of one’s being at one’s disposal, this being is already held in its end, and I have my genuine being-possibility already in hand as my possession. Τελείωσις: [MF 4 16, 1021 b 20 sq] this peculiar phenomenon of ἔχειν τὸ τέλος is what Aristotle comes to speak of explicitly. [Heidegger, GA18:83-84]

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LÉXICO: teleologia e afins; teleion