Phyllis, list,
I agree that 'reason' would be a very poor translation of 'tao' in the* Tao
Te Ching*. But I don't think this is what Peirce, or Carus for that matter,
means. Peirce writes:
. . .The opinion just now referred to, that logical principles are known
by an inward light of reason, called the "light of nature" to distinguish
it from the "light of grace" which comes by revelation, has been the
opinion entertained by the majority of careful logicians.
The phrase "light of reason," or its near equivalent, may probably be
found in every literature. The "old philosopher" of China, Lao-Tze, who
lived in the sixth century B.C. says for example, "Whoso useth reason's
light, and turneth back, and goeth home to its enlightenment, surrendereth
not his person to perdition. This is called practising the eternal." The
doctrine of a light of reason seems to be inwrapped in the old Babylonian
philosophy of the first chapter of Genesis, where the Godhead says, "Let us
make man in our image, after our likeness." It may, no doubt, justly be
said that this is only an explanation to account for the resemblances of
the images of the gods to men, a difficulty which the Second Commandment
meets in another way. But does not this remark simply carry the doctrine
back to the days when the gods were first made in man's image? To believe
in a god at all, is not that to believe that man's reason is allied to the
originating principle of the universe? CP 2.23-24
So, the expression he has in mind in quoting Carus' translation of Chapter
52, section 3 of the Tao Te Ching is "light of reason," not "reason" pure
and simple.
The final sentence quoted above, viz., "To believe in a god at all, is not
that to believe that man's reason is allied to the originating principle of
the universe?" makes me think of the term "Logos", the Word, meaning 'God',
which occurs at the beginning of the Gospel of John: "In the beginning was
the Word, and the Word was with God, and the word was God."
I can't say that I very much like Carus' translation of the passage in
question, so here are a few other translations of it:
http://mpgtaijiquan.blogspot.com/2014/07/tao-te-ching-by-lao-tzu-chapter-52.html
*Use your light, but dim your brightness,In this way you will not do
yourself any harm.This is called following the eternal Tao."- Translated
by Chou-Wing Chohan <http://www.egreenway.com/taoism/ttclztrans3.htm>,
Chapter 52 *
*Follow the Light, you will reflect its radiance.Neglect the Inner Life,
your body will meet with calamity.This is called the eternal heritage."-
Translated by Isabella Mears
<http://www.egreenway.com/taoism/ttclztrans3.htm>, 1916, Chapter 52*
*Use your light, but dim your brightness;Thus you will cause no harm to
yourself.This is called following the eternal Tao."- Translated by Ch'u
Ta-Kao <http://www.egreenway.com/taoism/ttclztrans3.htm>, 1904, Chapter
52 *
Best,
Gary
*Gary Richmond*
*Philosophy and Critical Thinking*
*Communication Studies*
*LaGuardia College of the City University of New York*
*C 745*
*718 482-5690*
On Wed, Aug 6, 2014 at 1:32 PM, Phyllis Chiasson <[email protected]> wrote:
> Listers,
>
> I am reading Paul Carus's translation of the Tao, in which he uses the
> term, Reason, for Tao. E.g. " The Reason that can be Reasoned is not the
> eternal Reason."
>
> Since Carus & Peirce were connected, does anyone know if use of the term,
> Reason, for Tao comes from Peirce, or relates to Peirce's correlation of
> reason & God? To the highest level of his Ethical classes of motives
> (religionism) as Reason? To Retroduction (reason) as the operative engine
> of the universe, etc.
>
> I'm wondering, among other things who influenced whom in this choice of
> terms. I'm guessing Peirce to Carus.... But could it have been the other
> way around? Is there another source?
>
> Regards,
> Phyllis
>
>
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