An exegetical contest seems to be underway with more self-reference than an effort to say why Peirce is significant today. Significance is why one might be drawn to this forum. I think there were some who no longer post here who created at least balance. I keep reading but I wish there was more attention given to Peirce's significance now than to exegetical argument. The Neglected Argument -- what is its significance and impact now? How does Peirce influence culture now? Is there any movement away from binary-thinking toward triadic thinking? These merely surface as I type away. I am sure there are many more such matters that would make reference to his texts more a matter of elucidation than argument. It would be too bad for Peirce matters to devolve into various forms of exclusion.
Books http://buff.ly/15GfdqU On Thu, Sep 8, 2016 at 12:11 PM, Jon Alan Schmidt <[email protected]> wrote: > Edwina, List: > > I trust our fellow List participants to judge for themselves, but I think > that a fair reading of my posts would not come close to suggesting that I > "hold [my]self up as The Master-Guru-of-Peirce," or have been "arrogant," > or have behaved as if I were "the Ultimate-Master of Peirce." In this > thread, I was even careful to state more than once that I was expressing > "my understanding of Peirce," although that should really go without > saying. The fact that you have a different "reading and analysis of > Peirce" does not entail that your resulting views are entirely consistent > with HIS views, which are quite clear on these matters as expressed in his > voluminous writings. It seems incontrovertible to me that Peirce DID NOT > confine the three Categories to "processes of semiosis," DID consider > Firstness (after about 1890) and Thirdness (his whole adult life) to be > examples of "the real," and DID (repeatedly) define "the real" in precisely > the way that I have summarized it (see http://www.commens.org/ > dictionary/term/real and, for good measure, http://www.commens.org/ > dictionary/term/existence). Your disagreements on these three points are > not merely disagreements with my interpretation of Peirce, they are > disagreements with Peirce himself, plain and simple--not that there is > anything wrong with that! You have taken *some *ideas from Peirce and > developed your *own *system of thought, which is obviously *not *identical > to his. Why not simply acknowledge this and move on, rather than being so > defensive about it and resorting to name-calling? > > Regards, > > Jon > > On Thu, Sep 8, 2016 at 10:42 AM, Edwina Taborsky <[email protected]> > wrote: > >> Jon- I consider that you should not hold yourself up as The >> Master-Guru-of-Peirce. You are one person, with your own reading and >> analysis of Peirce. I am also one person, with my reading and analysis of >> Peirce. We have the right and ability to disagree with our interpretations >> of Peirce. Therefore, I object to your declaration, when I disagree with >> you - that I therefore ALSO disagree with Peirce. That is merely your view; >> it is not necessarily The Truth. >> >> And your statement that I am 'more than welcome to disagree with Peirce' >> is really quite arrogant on your part. You, again, are not the >> Ultimate-Master of Peirce. >> >> Edwina >> >> ----- Original Message ----- >> *From:* Jon Alan Schmidt <[email protected]> >> *To:* Edwina Taborsky <[email protected]> >> *Cc:* Peirce-L <[email protected]> >> *Sent:* Thursday, September 08, 2016 11:17 AM >> *Subject:* Re: [PEIRCE-L] Peirce's Theory of Thinking >> >> Edwina, List: >> >> ET: Actually, my quotes came from that section, but, there is no >> evidence that Peirce discarded the Scotus view of realism in later life and >> there are plenty of quotes from elsewhere that support it. >> >> >> I never claimed that Peirce "discarded the Scotus view of realism." In >> fact, Peirce still calls himself a "scholastic realist" in drafts of "A >> Neglected Argument." However, he did write the following in about 1905. >> >> CSP: Even Duns Scotus is too nominalistic when he says that universals >> are contracted to the mode of individuality in singulars, meaning, as he >> does, by singulars, ordinary existing things. The pragmaticist cannot >> admit that. I myself went too far in the direction of nominalism when I >> said that it was a mere question of the convenience of speech whether we >> say that a diamond is hard when it is not pressed upon, or whether we say >> that it is soft until it is pressed upon. I *now* say that experiment >> will prove that the diamond is hard, as a positive fact. That is, it is a >> real fact that it *would *resist pressure, which amounts to extreme >> scholastic realism. (CP 8.208) >> >> >> He basically says here that his own realism goes *beyond *that of >> Scotus, and calls it "*extreme *scholastic realism"! Both "may-bes" and >> "would-bes" are real, as well as actual facts. >> >> ET: Furthermore, the Three Categories are NOT identical with the terms >> of 'universal' and 'particular' - even though you seem to use them that way. >> >> >> Where have I ever used the words "universal" and "particular"? I try to >> follow Peirce's lead by using "general" for Thirdness and "individual" or >> "singular" for Secondness, as well as possible/actual/habitual for the >> modalities of Firstness/Secondness/Thirdness. >> >> ET: I consider that the three Categories are processes of semiosis - >> period. >> >> >> Then you disagree with Peirce. >> >> ET: I disagree with your outline that 'Firstness' and 'Thirdness' are >> examples of 'the real'. >> >> >> Then you disagree with Peirce. >> >> ET: I think that a great problem is with the definition of the terms of >> 'real', 'reality', 'realism'. >> >> >> Then you disagree with Peirce. >> >> As I have said before, you are more than welcome to disagree with Peirce; >> but then, please do not pretend that your views and terminology are >> consistent with his. >> >> Regards, >> >> Jon Alan Schmidt - Olathe, Kansas, USA >> Professional Engineer, Amateur Philosopher, Lutheran Layman >> www.LinkedIn.com/in/JonAlanSchmidt - twitter.com/JonAlanSchmidt >> >> On Thu, Sep 8, 2016 at 9:57 AM, Edwina Taborsky <[email protected]> >> wrote: >> >>> Jon, list >>> >>> Actually, my quotes came from that section, but, there is no evidence >>> that Peirce discarded the Scotus view of realism in later life and there >>> are plenty of quotes from elsewhere that support it. >>> >>> Furthermore, the Three Categories are NOT identical with the terms of >>> 'universal' and 'particular' - even though you seem to use them that way. I >>> consider that the three Categories are processes of semiosis - period. The >>> concept of 'the universal' as the definition of 'reality' is quite another >>> outline and analysis. Therefore, I disagree with your outline that >>> 'Firstness' and 'Thirdness' are examples of 'the real' . Helmut's >>> question, after all, was on the difference between reality and existence. >>> And a universal is not a possibility or a habit. >>> >>> I think that a great problem is with the definition of the terms of >>> 'real', 'reality', 'realism'. >>> >>> Edwina >>> >> > > ----------------------------- > PEIRCE-L subscribers: Click on "Reply List" or "Reply All" to REPLY ON > PEIRCE-L to this message. PEIRCE-L posts should go to > [email protected] . To UNSUBSCRIBE, send a message not to PEIRCE-L > but to [email protected] with the line "UNSubscribe PEIRCE-L" in the > BODY of the message. More at http://www.cspeirce.com/peirce-l/peirce-l.htm > . > > > > > >
----------------------------- PEIRCE-L subscribers: Click on "Reply List" or "Reply All" to REPLY ON PEIRCE-L to this message. PEIRCE-L posts should go to [email protected] . To UNSUBSCRIBE, send a message not to PEIRCE-L but to [email protected] with the line "UNSubscribe PEIRCE-L" in the BODY of the message. More at http://www.cspeirce.com/peirce-l/peirce-l.htm .
