Stephen, I don't understand your post. Phyllis "Stephen C. Rose" <stever...@gmail.com> wrote:
>"Peircean" Yikes. The problem is that anything we do about Peirce of anyone >really is characterization which I hold to be at worst a curse and at best >a brake on the inherent freedom of anyone to grow, change or, ahem, >participate in reality aka continuity. I will keep quiet but really. > >*@stephencrose <https://twitter.com/stephencrose>* > > >On Fri, May 30, 2014 at 7:19 PM, Steven Ericsson-Zenith <ste...@iase.us> >wrote: > >> Contradictory and I doubt Peircean. >> >> Steven >> >> >> On Monday, May 19, 2014, Søren Brier <sb....@cbs.dk> wrote: >> >>> 1. God is real but does not exist: so the best way to worship him is >>> through the religion of science >>> >>> >>> >>> I thought this sums up nicely Section 9.6 in Kees' book and was a good >>> way to start the discussion of: *God, science and religion*. Peirce's >>> theory of the relation between science and religion is one of the most >>> controversial aspects of his pragmaticist semiotics only second to his >>> evolutionary objective idealism influenced by Schelling (Niemoczynski and >>> Ejsing) and based on his version of Duns Scotus' extreme scholastic >>> realism, which Kees' did an exemplary presentation of as well. Peirce's >>> view of religion and how science is deeply connected to it in a way that >>> differs from what any other philosopher has suggested except Whitehead's >>> process philosophy, but there are also important differences here. >>> >>> >>> >>> I have no quarrels with Kees' exemplary understandable formulations in >>> the short space he has. That leaves opportunity for us to discuss all the >>> interesting aspects he left out like Peirce's *Panentheism* (Michael >>> Raposa , Clayton and Peacock), his almost *Neo-Platonist* (Kelly Parker >>> http://agora.phi.gvsu.edu/kap/Neoplatonism/csp-plot.html ) metaphysics >>> of emptiness or *Tohu va Bohu* (see also Parker) and ongoing creation >>> in his process view, and from this basic idea of emptiness ( that is also >>> foundational to Nargajuna's Buddhism of the middle way ) a connection to >>> Buddhism. This was encouraging Peirce to see Buddhism and Christianity in >>> their purest mystical forms integrated into an agapistic >>> *Buddhisto-Christian* process view of God. Brent mentions an unsent >>> letter from Peirce's hand describing a mystical revelation in the second >>> edition of the biography. This idea of Buddhisto-Christianity was taken up >>> by Charles Hartshorne - one of the most important philosophers of >>> religion and metaphysicians of the twentieth century - >>> http://plato.stanford.edu/entries/hartshorne/ who also wrote about >>> Whitehead's process view of the sacred (see references)*. * >>> >>> I have collected many of the necessary quotes and interpreted them in >>> this article >>> http://www.transpersonalstudies.org/ImagesRepository/ijts/Downloads/A%20Peircean%20Panentheist%20Scientific%20Mysticism.pdf >>> , and in Brier 2012 below. >>> >>> >>> >>> Even Peirce's evolutionary objective idealism is too much to swallow for >>> most scientists who are not fans of Pierre Teilhard de Chardin. So even >>> today it is considering a violation of rationality to support an >>> evolutionary process objective idealism like Peirce's, which include a >>> phenomenological view. Even in the biosemiotic group this is dynamite. We >>> have h >>> >> >> >> ----------------------------- >> PEIRCE-L subscribers: Click on "Reply List" or "Reply All" to REPLY ON >> PEIRCE-L to this message. PEIRCE-L posts should go to >> peirce-L@list.iupui.edu . To UNSUBSCRIBE, send a message not to PEIRCE-L >> but to l...@list.iupui.edu with the line "UNSubscribe PEIRCE-L" in the >> BODY of the message. More at http://www.cspeirce.com/peirce-l/peirce-l.htm >> . >> >> >> >> >> >>
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