Yeah.  Me, too.  Whew! Nick 

Nicholas S. Thompson
Emeritus Professor of Psychology and Biology
Clark University
http://home.earthlink.net/~nickthompson/naturaldesigns/

-----Original Message-----
From: Friam [mailto:[email protected]] On Behalf Of u?l? ?
Sent: Friday, March 16, 2018 3:17 PM
To: FriAM <[email protected]>
Subject: Re: [FRIAM] Peirce's "What Pragmatism is."

I anxiously await your annotations regarding this passage: "Suffer me to add 
one word more on this point—for, if one cares at all to know what the 
pragmaticist theory consists in, one must understand that there is no other 
part of it to which the pragmaticist attaches quite as much importance as he 
does to the recognition in his doctrine of the utter inadequacy of action or 
volition or even of resolve or actual purpose, as materials out of which to 
construct a conditional purpose or the concept of conditional purpose."

In the meantime, I'll (again) lodge my main objection to what Peirce seems to 
be laying out, in my naive understanding, regarding belief and doubt.  First, 
in response to his "But do not make believe; if pedantry has not eaten all the 
reality out of you, recognize, as you must, that there is much that you do not 
doubt, in the least", I absolutely reject that.  I do doubt everything.  But, 
as he mentions in Note <2>, his discussion here disallows "grades of 
certainty".  By disallowing that, he destroys any purpose or meaning that might 
otherwise exist in the entire essay.

I agree that belief is a habit, but disagree that it ever (completely) 
dissolves in any real sense.  It evolves.  Hence, even under this definition of 
doubt, if doubt is the complement of all the habits one has, then one's doubt 
is constantly evolving, just as belief is constantly evolving. The set of 
habits one does not exhibit (one's doubt) would be an immeasurably larger set 
than one's beliefs. Hence, it's reasonable to say that the evolution of doubt 
vanishes into obscurity or is, at least, imperceptible.  But the set of one's 
habits (beliefs) is, perhaps, small enough that its evolution is perceptible.

And it is this epistemic difference between beliefs and doubts that might cause 
Peirce to claim that there (always) exist things one does not doubt. But those 
of us (I'd claim everyone, but can't prove it) who _want_ to change our habits 
as often and as fast as possible, it is reasonable to claim that we doubt 
everything, because it is our goal to explore the space of possible (but not 
yet reified) beliefs. The word "want" is important, because I also do not 
assume that I have any control over my future actions. It certainly seems like 
I do. But I believe my actions exhibit the self-doubt one would expect from a 
tentative belief in one's self-control. And even my belief that my actions may 
not be self-controllable varies and evolves.

I admit that his conception of doubt as the absence of habit, is useful in the 
context of an experimenter having a sincere "lack of habitualized behavior" 
relying on the truth of the hypothesis. An experiment conducted as if it will 
validate the hypothesis is petitio principii, or what BC Smith called 
"inscription error" or "premature registration".

But, again, Peirce's rejection of gradations of belief/habituation prevent it 
from being very useful. In order to even conceive a hypothesis, one has to 
"believe it" a little bit ... to entertain its truth ... to suspend disbelief.  
The ability to ask "what if?", to simulate, seems to destroy Peirce's 
belief/doubt framework and, hence, everything he builds on top of that 
infrastructure.

###
--
☣ uǝlƃ

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Meets Fridays 9a-11:30 at cafe at St. John's College
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