Jeff, Gary f, list, Jeff's diagram of genuine triadic relations made me think, for some reason (which I hope will become clear) of Peirce's late outline of the "Classification of Sciences" (what Beverly Kent calls the "perennial classification"), and in particular, the last part of his outline of *Discovery Science*, the third and final part of pure research science,* Idioscopy*, or the *Special Sciences*, both physical and psychical.
https://en.wikipedia.org/wiki/Classification_of_the_sciences_(Peirce) III. Idioscopy, or the Special Sciences. *About special classes of positive phenomena. Resorts to special experience or experiments in order to settle theoretical questions.* [?]. Physical. i. Nomological or General. i. Molar Physics. Dynamics & Gravitation. ii. Molecular Physics. Elaterics (elasticity, expansibility[20] <https://en.wikipedia.org/wiki/Classification_of_the_sciences_(Peirce)#cite_note-20>) & Thermodynamics. iii. Ethereal Physics. Optics & Electrics. ii. Classificatory. *Peirce in the 1903 Syllabus classification:*[21] <https://en.wikipedia.org/wiki/Classification_of_the_sciences_(Peirce)#cite_note-21> "Classificatory physics seems, at present, as a matter of fact, to be divided, quite irrationally and most unequally, into i, Crystallography; ii, Chemistry; iii, Biology." i. Crystallography ii. Chemistry. 1. Physical. 2. Organic.Aliphatic & Aromatic. 3. Inorganic *(elements, atomic weights, compounds, periodicity, etc.)* iii. Biology. 1. Physiology. 2. Anatomy. iii. Descriptive. Geognosy & Astronomy. [?]. Psychical. i. Nomological Psychics, or Psychology. i. Introspectional. ii. Experimental. iii. Physiological. iv. Child. ii. Classificatory Psychics, or Ethnology. 1. Special Psychology. 1. Individual Psychology. 2. Psychical Heredity. 3. Abnormal Psychology. 4. Mob Psychology. 5. Race Psychology. 6. Animal Psychology. 2. Linguistics. 1. Word Linguistics. 2. Grammar ("should be a comparative science of forms of composition"[22] <https://en.wikipedia.org/wiki/Classification_of_the_sciences_(Peirce)#cite_note-22> ) 3. Ethnology. 1. Ethnology of Social Developments, customs, laws, religion, and tradition. 2. Ethnology of Technology. iii. Descriptive Psychics, or History. 1. History proper. 2. Biography ("which at present is rather a mass of lies than a science"[23] <https://en.wikipedia.org/wiki/Classification_of_the_sciences_(Peirce)#cite_note-23> ) 3. Criticism 1. Literary criticism 2. Art criticism (*criticism of military operations, criticism of architecture, etc.*) It seems to me that the two branches of the Special Sciences ('special', btw, because they often require special instruments) can be divided tricategorially. classificatory (1ns) |> nomological (3ns) descriptive (2ns) (Peirce remarks that he's uncertain which one of these ought be placed first): *Physical Sciences:* Classificatory Physics |> Nomological, or General Physics Descriptive Physics *Psychical Sciences:* Classificatory Psychics, or Ethnology |> Nomological Psychics, or Psychology Descriptive Psychics, or History I'm not at all certain about this, but it does not at the moment seem to me that Jeff's diagram gels with Peirce's outline above, whether or not one accepts my categorial placement of the three constituents of each of the two branches of Idioscopy. That is, it seems to me that *nomological, classificatory, and descriptive* ought parallel each other in the *classification of triadic relations* as they do in the three constituents of each of the two branches of Idioscopy Again, I'm far from sure about this, but decided I'd send these preliminary thoughts out to see what Jeff, Gary f, and other folk might think. I'd also be interested if anyone has seen the branches of special science analyzed categorially as I myself haven't found such an analysis. At present I'm satisfied with my categorial analysis. And, further, in terms of categorial vectors, I'd analyze these on this research path following the *vector of determination,* from 2ns through 1ns to 3ns. So (starting at the bottom of the trikon): *Research order of physical and psychical sciences:* secondly, classificatory (1ns) based on characters, etc.; |> thirdly, nomological (3ns) towards the discovery of laws. Firstly, descriptive (2ns) as the existential constituent, Finally, one can't look at the 'content' of these two sciences but see how far 'physical' and 'psychical' sciences have advanced since Peirce's time. But of course he predicted that that advance would necessarily have to be. Best, Gary R [image: Gary Richmond] *Gary Richmond* *Philosophy and Critical Thinking* *Communication Studies* *LaGuardia College of the City University of New York* *718 482-5690 <(718)%20482-5690>* On Wed, Jan 10, 2018 at 2:18 PM, Jeffrey Brian Downard < jeffrey.down...@nau.edu> wrote: > Gary F, John S, List, all, > > I'm glad to hear some of the suggestions might have been helpful--at least > to Gary F. The same goes for the transcriptions he has been posting of the > Lowell Lectures and the thoughtful comments that he, John and many > others have been making about the contents of those lectures. > > Reflecting on the classification of relations in "The Logic of > Mathematics, an attempt..." in light of the essays and lectures written > around 1903, including NDDR, NDTR, and the Lowell Lectures, I wanted to > venture an interpretative hypothesis about how we might understand his > account of the relations that are involved in the different classes of > genuine triadic relations that he characterizes. > > Peirce distinguishes between three main classes of genuine triadic > relations. We can separate the three based on what is serving in the place > of the first, second and third correlates of such relations. As such, we > have: > > 1. Laws of quality: the first and second correlates are qualities, and > the third correlate is a law governing the relations between those > qualities (e.g., Newton's laws of color). > > 2. Laws of fact: the first and second correlates are facts, and the third > correlate is a law governing the relations between those facts (e.g., the > nomological laws of dynamics, the classificatory laws of chemistry, etc.) > > 3. Representations: the first correlate is thought playing the role of a > first, the second correlate is thought playing the role of a second, and > the third correlate is thought playing the role of a third, and the first > mediates the relationship between the second and third--and so on in an > iterative pattern. > > Up until now, I've largely thought about these three general classes > separately and have tried to understand each on its own terms. Given the > complexities involved in his account of the different classes of triadic > relations involved in the laws of fact, it has been difficult to get a > clear sense of what Peirce is drawing on as a basis for the classificatory > system. Here is a diagram of part of the classification that he provides > for genuine triadic relations under the laws of fact in "The Logic of > Mathematics, an attempt...". > > > Looking back at "A Guess at the Riddle" and the drafts that formed lecture > 7 in the 1898 Lowell Lectures, I'm beginning to see a pattern that was not > obvious to me before our recent discussion of the 1903 Lowell Lectures. > > The general idea is straightforward enough. If we focus our attention > on the classes of genuine triadic relations involved in the laws of fact > that govern contingent connections between substances, then I see the > following pattern as we move from (a) the nomological laws of dynamics > through (b) the laws of chemistry to (c) the law of psychics and (d) up to > the law of mind, then we can understand the classes in terms of the > character of the three correlates. > > a) In the case of the laws of dynamics, the law is a necessary rule that > serves as the third correlate, and it governs the relations between brute > facts that serve as the first and second. > > b) In the case of the laws of organic chemistry, the law has the character > of a general habit, and it governs the relations between brute facts and > general facts that serve as the first and second correlates > > c) In the case of the law of psychics, the third correlate has the > character of a general habit, and it governs the relations between general > facts and other habits as the first and second correlates. > > d) in the case of the law of mind, the third correlate has the character > of a general habit, and it governs the relations between general habits as > the first and second correlates. > > As such, I am trying to establish a pattern in which the "general rule" > that functions as the third correlate goes from a necessary law to a > growing habit, and the first and second correlates go from brute facts to > general facts to habits. > > If this is a coherent explanation of the general pattern, then let me add > the following complications. First, each of the three correlates can be > considered as having various components. That is, general facts involve > brute facts which, in turn, involve qualitative facts. Second, the various > relations involved can be organized around three *strata* as layers of > possibles, existents, and necessitants. This was a key suggestion that > Peirce makes in his discussion of sign relations, and I'm exploring the > idea that it can be fruitfully applied to all genuine triadic relations. In > this fashion, I think we can apply the idea that some correlates > are determined by other correlates in a particular kind of pattern. > > If this is on the right track, then I think it provides a pattern that > naturally fits with his account of representations as thoroughly genuine > triadic relations. > > Here are two questions: > > i) Does *any* of this make sense as an interpretation of Peirce's > classification of genuine triadic relations in these essays and lectures > written between 1896-1903--focusing on the kinds of correlates that are > involved? > > ii) If it does, then was the general idea already obvious to others? > > --Jeff > > > Jeffrey Downard > Associate Professor > Department of Philosophy > Northern Arizona University > (o) 928 523-8354 <(928)%20523-8354> > ------------------------------ > *From:* g...@gnusystems.ca <g...@gnusystems.ca> > *Sent:* Wednesday, January 10, 2018 4:47:10 AM > > *To:* peirce-l@list.iupui.edu > *Subject:* RE: [PEIRCE-L] Lowell Lecture 3.11 > > > Jeff, > > > > Many thanks for this and your other post from yesterday — both are very > helpful, to me at least, in rethinking some core semiotic issues. I hope > everyone who is following the Lowells is reading them carefully. 1903 was > the year that Peirce made some major advances in semeiotics, and with your > help I’m beginning to see more clearly how these advances developed out of > his earlier work in logic, and how he fine-tuned them in the next few > years. In particular, I may have to revise what I wrote in *Turning Signs* > about “genuine and degenerate symbols.” > > > > Gary f. > > > > *From:* Jeffrey Brian Downard [mailto:jeffrey.down...@nau.edu > <jeffrey.down...@nau.edu>] > *Sent:* 9-Jan-18 12:22 > *To:* peirce-l@list.iupui.edu > *Subject:* Re: [PEIRCE-L] Lowell Lecture 3.11 > > Gary F., List, > > Let me respond to one of the major points you've raised. You say: > > "This is an interesting sidelight on the concept of degeneracy as it > applies to triadic relations, and to semiosis. In the “Logic of > Mathematics” (I assume you mean the c.1896 one, subtitled “An Attempt to > Develop My Categories From Within”), according to your outline, some > triadic relations are more “thoroughly” genuine than others, and your > outline seems to be consistent with Lowell 3.11. But there are ambiguities > lurking in your last sentence, which says that “thoroughly genuine triadic > relations can be distinguished from triadic relations that are not > *thoroughly *genuine on the grounds that the latter [i.e. those *not* > thoroughly > genuine] take qualities, objects and/or facts as the first and second > correlates--and not thoughts of those things.” > > Lowell 3.11 says that in *genuine* Thirdness “Thought” can take all > three categorial roles (as “mere Idea,” as event and as “governing” > events). But if we regard the “thought of a thing” as a *reference* to > it, and consider “mere *reference*” to be a *degenerate* Secondness as in > CP 1.535, then we’d be saying that genuine Thirdness must involve > degenerate Secondness, which doesn’t seem right. This is the kind of thing > that makes it hard to judge whether Peirce’s texts are consistent with each > other or not — or whether we know what he’s talking about or not, when he > uses terms like “Thought.” > > As far as I can tell, Peirce often uses the word "reference" in a very > broad way. Having said that, I don't see a problem in saying that a genuine > thirdness might involve a degenerate secondness. That is, I don't see any > problem in saying, for example, that a symbolic argument involves a "mere > reference" (e.g., the reference of an iconic, rhematic, qualisign to its > ground) as a type of *modal * dyadic relation. After all, from early on > in the lectures leading up to the "New List", Peirce is keen to point out > that symbolic arguments involve a triple reference to (1) ground, > (2) object and (3) interpretant. > > For my part, I don't believe that Peirce later rejects this key insight > (e.g., as Cathy Legg and Bill McCurdy have suggested to me in > conversation). When it comes to the triple reference that is part and > parcel of a symbolic argument, I think that only the first of the three > relations is a "mere reference," because it is the only relation of the > three that is based on a representation in the interpretant (i.e., the > conclusion of the argument) of the rhematic qualisigns in the propositions > that form the premisses standing in relations of similarity to the object. > > In fact, this very relation of "mere reference" is essential to the > validity of some arguments--especially those that are abductive in form. > The reason is that these argument rely heavily on the > interpreter noting relations of similarity between the qualities that are > represented > in the predicates that are expressed in the premisses and conclusion of > this type of argument. > > These last rather compressed suggestions are expressed in an attempt to > indicate that I take the detailed points Peirce to be making about the > kinds of relations that are involved in semiotic processes are not > minor--even if I don't understand them very well just yet. Rather, I take > them to be central for his explanations of what is essential for the > validity of different kinds of arguments, and I'm trying to get a clearer > grasp of why these points about the different kinds of relations that are > involved are essential parts of the explanations. > > --Jeff > > > > Jeffrey Downard > Associate Professor > Department of Philosophy > Northern Arizona University > (o) 928 523-8354 <(928)%20523-8354> > > > ------------------------------ > > *From:* g...@gnusystems.ca <g...@gnusystems.ca> > *Sent:* Tuesday, January 9, 2018 6:59 AM > *To:* peirce-l@list.iupui.edu > *Subject:* RE: [PEIRCE-L] Lowell Lecture 3.11 > > > > Jeff, list, > > This is an interesting sidelight on the concept of degeneracy as it > applies to triadic relations, and to semiosis. In the “Logic of > Mathematics” (I assume you mean the c.1896 one, subtitled “An Attempt to > Develop My Categories From Within”), according to your outline, some > triadic relations are more “thoroughly” genuine than others, and your > outline seems to be consistent with Lowell 3.11. But there are ambiguities > lurking in your last sentence, which says that “thoroughly genuine > triadic relations can be distinguished from triadic relations that are not > *thoroughly > *genuine on the grounds that the latter [i.e. those *not* thoughly > genuine] take qualities, objects and/or facts as the first and second > correlates--and not thoughts of those things.” > > Lowell 3.11 says that in *genuine* Thirdness “Thought” can take all > three categorial roles (as “mere Idea,” as event and as “governing” > events). But if we regard the “thought of a thing” as a *reference* to > it, and consider “mere *reference*” to be a *degenerate* Secondness as in > CP 1.535, then we’d be saying that genuine Thirdness must involve > degenerate Secondness, which doesn’t seem right. This is the kind of thing > that makes it hard to judge whether Peirce’s texts are consistent with each > other or not — or whether we know what he’s talking about or not, when he > uses terms like “Thought.” > > Another sidelight comes up in this bit from *Turning Signs* which quotes > the Syllabus. (I’ve been reading “Sundry Logical Conceptions” in parallel > with Lowell 3, hoping that they explain each other to some degree.) Here it > is: > > [[ According to Chapter 7 <http://gnusystems.ca/TS/xpt.htm#tention>, a > *genuine* symbol *is one which actively and experientially connects an > idea (or First) with some thing, event or fact (or Second), so that its > Interpretant inhabits a more well-informed system*. Peirce sometimes says > that the symbol, ‘defined as a sign which is fit to serve as such simply > because it will be so interpreted’ (EP2:307), is *the* ‘genuine sign,’ > while the index is ‘degenerate’ and the icon doubly so (EP2:306). But he > also sometimes distinguishes between genuine and degenerate symbols. In any > case, the *information* conveyed by a symbol depends on the involvement > of both icons and index in it. > > A Symbol is a law, or regularity of the indefinite future. Its > Interpretant must be of the same description; and so must be also the > complete immediate Object, or meaning. But a law necessarily governs, or > “is embodied in” individuals, and prescribes some of their qualities. > Consequently, a constituent of a Symbol may be an Index, and a constituent > may be an Icon. A man walking with a child points his arm up into the air > and says, “There is a balloon.” The pointing arm is an essential part of > the Symbol without which the latter would convey no information. But if the > child asks, “What is a balloon,” and the man replies, “It is something like > a great big soap bubble,” he makes the image a part of the Symbol. Thus, > while the complete Object of a Symbol, that is to say, its meaning, is of > the nature of a law, it must *denote* an individual, and must *signify* a > character. A *genuine* Symbol is a Symbol that has a general meaning. > There are two kinds of degenerate Symbols, the *Singular Symbol* whose > Object is an existent individual, and which signifies only such characters > as that individual may realize; and the *Abstract Symbol,* whose only > Object is a character. — Peirce (EP2:274-5) ]] > > In these matters of genuineness and degeneracy, so far I haven’t seen a > good reason to abandon my belief that Peirce is consistent with himself > (unless he himself says otherwise) and that my glosses on Peirce, like > those I’m posting here, are consistent with Peirce. But I also continue to > believe in Peirce’s fallibility, and even more strongly in my own > fallibility. For instance, I’m not sure what to make of Peirce’s saying > here that the “Object of a Symbol” is “its meaning,” since I’d be more > likely to say that its *Interpretant* is its meaning. But I’m posting all > this in the hope of further clarification of the nature of semiosis — and > not as mere exegesis of Peirce. > > Gary f. > > > ----------------------------- > 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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