Jon, list:
They are all consistent. What is analogical reasoning but saying one thing in terms of another? essence and esse Subject and predicate Father and Son Non-being and being Agent and patient First and Second ens originarium and ens necessarium theologico-physico name and definition C and A If you should look into it, you will find they all suffer in some way from double-meanings of terminology, which is why providing a diagram is preferred. This also shows why the existence of God problem is inherently unsuited for analytical dissection such as what you seek, even though it is best for examining the issue of man’s perfection. Best, Jerry R On Thu, Sep 8, 2016 at 8:39 PM, Jon Alan Schmidt <jonalanschm...@gmail.com> wrote: > List: > > > Returning to the four questions in my post that started this thread … > > > 1. To what specifically was Peirce referring here as "a theory of the > nature of thinking"--the three stages of a "complete inquiry" and their > "logical validity," as laid out in sections III and IV of the paper, or > something else? > 2. How exactly is "this theory of thinking" logically connected with > "the hypothesis of God's reality"? > 3. What would be some "experiential consequences of this theory of > thinking" that we could, with comparatively little difficulty, deductively > trace and inductively test? > 4. What exactly would it mean to "prove" Peirce's "theory of the > nature of thinking," such that "the hypothesis of God's reality" would > thereby also be "proved"? > > … here are a few places in the secondary literature where I found > potential hints of answers. > > > First, Dennis Rohatyn's 1982 *Transactions* article, "Resurrecting > Peirce's 'Neglected Argument' for God" (http://www.jstor.org/stable/ > 40319950), takes the interesting approach of reformulating CP > 6.490--which, again, is quite fascinating in its own right, and probably > worth discussing in a separate thread on Peirce's cosmology--as an > Argumentation with nine distinct steps. He then raises five specific > objections, and replies to each one of them on behalf of Peirce. He > responds to the first objection, that Peirce begs the question by assuming > the Reality of an atemporal being from the outset, as follows. > > > DR: The assumption of an atemporal being is just part of the hypothesis > being examined. No retroduction is devoid of assumptions; the test of an > assumption's adequacy is how well it squares with, or enables us to > predict, the facts. The assumption, consequently, does not beg the > question; it is instead confirmed (or refuted) by experience … the argument > in general seeks to establish at least the compatibility of the hypothesis > with known (and sometimes, previously unaccounted-for) facts. That it > ought to do more, is one thing; but it does not do less, and it is no more > circular than the scientific explanation of any phenomena whatsoever. > > > Similarly, Rohatyn responds to the second objection, that Peirce > illegitimately relies on an analogy between the known and the unknown, by > stating that "if [this objection] is sound it invalidates every type of > scientific reasoning and inference. Analogies are of course not the only > form of reasoning, but if they may be used elsewhere in science, why not > here?" Finally, after addressing the other three objections, he concludes > that Peirce's argument is not "an elucidation of the concept of God so much > as an attempt to extract from that concept consequences that are at least > congruent with the known facts of temporal existence and change." > > > Second, Jaime Nubiola's 2004 *Semiotiche* article, "*Il Lume Naturale*: > Abduction and God" (http://www.unav.es/users/LumeNaturale.html), aims "to > highlight that for Peirce the reality of God makes sense of the whole > scientific enterprise." He states, "The central question … is precisely > why we abduce correctly and easily in a relative few number of attempts? > Why this instinct of guessing right is so efficient?" He characterizes > this as a "surprising fact," and presents his answer to these questions in > the format of CP 5.189 accordingly. > > > JN: The efficiency of the scientist (guessing right between innumerable > hypotheses) is a really surprising fact. > > If God were the creator of human cognitive abilities and of nature this > efficiency would be a matter of course. > > Hence, there is reason to suspect that God is the creator of human minds > and nature. > > > Nubiola concludes that "the surprising efficiency of our scientific > enterprise … would be totally improbable by mere chance: it requires God's > creation as the common source of knower and known." > > > Finally, Kathleen Hull's 2005 *Transactions* article, "The Inner Chambers > of His Mind: Peirce's 'Neglected Argument' for God as Related to > Mathematical Experience" (http://www.jstor.org/stable/40321042), is even > more speculative, by her own admission. She poses essentially the same > question that I did, "What theory about the nature of thinking is Peirce > attempting to prove here?" Her proposed answer is that "the method for > arriving at the God-hypothesis is fundamentally tied to a general theory > about the use of diagrams in our reasoning." > > > KH: Beginning with a diagram of the three universes, if we playfully > allow our ideas to connect themselves into a continuing series of classes > or sets, and alter our diagrams in response to those connections, what > naturally will come to mind is the idea of God. What we perceive are the > diagrams. The diagram of the relationship among the categories (such as > the nesting of one class within another) is an iconic sign of the > relationship … What we directly perceive, then, is not God as a person, but > instead, God as a hypothesized form of relation as diagram. On this model, > God is not a being qua being that we directly perceive; but God is the > result of an abductive inference emerging from the mind's exploration of > the interrelations of the three categories or universes. > > > Hull concludes, "Peirce's reconceptualized model of mathematical > reasoning, in which the thinker is an active agent, an active participant > in the unfolding of necessary reasoning by way of diagrams in the inner > world, may be one means of leading the mind to reach an understanding of > God." > > > Although Hull's interpretation is certainly attractive to me, given the > central role of diagrammatic reasoning in my "logic of ingenuity" thesis, > Rohatyn and especially Nubiola strike me as being more on the right track. > What do you think? > > > Regards, > > Jon Alan Schmidt - Olathe, Kansas, USA > Professional Engineer, Amateur Philosopher, Lutheran Layman > www.LinkedIn.com/in/JonAlanSchmidt - twitter.com/JonAlanSchmidt > > > ----------------------------- > 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 > . > > > > > >
----------------------------- 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 .
