> On Jun 4, 2016, at 11:31 AM, Søren Brier <[email protected]> wrote: > > I think that Peirce and Heidegger has a lot in common: 1. A phenomenological > foundation in their philosophies, which Peirce calls phaneroscophy and 2. > They are both process philosophers, an aspect that separates them from the > young Husserl, with his absolutism. 3. The dynamical Dasein of Heidegger is > close to the dynamic symbol of which the human self consist in the > pragmaticist philosophy of Peirce in a Tychastic, synechistic and agapastic > universe.
I think that’s right although Heidegger’s Dasein isn’t really a symbol in the Peircean sense. Peirce means this in an externalist or 3rd person perspective. Heidegger’s Dasein is phenomenological and thus a “space” within phenomenological place. While I think Peirce gets at that in a few places (again Kelly Parker’s “Peirce as a Neoplatonist” is helpful here) but I don’t think he really engages it. So they’re reconcilable but are largely doing different sorts of things typically. The place I think we can see Dasein as person as symbol in Peirce arises from his mature consideration of the symbol-sign with it’s gap. What Heidegger means by nothing in many ways is found by that gap. The place of abduction for the evolution of the sign can be found in Heidegger’s strife or polemos especially as found between the world and earth (roughly intellectual forms vs existing things or "matter”). The sign process in abduction is guessing codes that appropriate other symbols to apply, thereby providing an interpretant in the sign. However again the concerns Heidegger has in this are quite different from what Peirce is concerned with in his semiotics such as in the letters to Lady Welby. To your four points I’d add not just that both are process thinkers but both are also externalists as well as so tied to scholastic philosophy (especially Duns Scotus). Whether Heidegger is a scholastic realist the way Peirce is tends to be a little harder to figure out. (At least to me)
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