Gary F., List: I agree that "'quasi-mind' is a broader, *more general* term than 'mind,'" and that "a human mind is one kind of quasi-mind, not the other way round." Where do you see me suggesting otherwise?
My reading of EP 2:545n25, taken as a whole, is that "perfect Sign" and "Quasi-mind" are synonyms. Regards, Jon Alan Schmidt - Olathe, Kansas, USA Professional Engineer, Amateur Philosopher, Lutheran Layman www.LinkedIn.com/in/JonAlanSchmidt - twitter.com/JonAlanSchmidt On Mon, Feb 19, 2018 at 6:47 AM, <[email protected]> wrote: > Jon, > > Your collection of Peirce quotes deploying the term “quasi-mind” (if each > is taken in context) seemed to me quite enough to clarify what the term > signifies — so I haven’t followed your additional explanation very closely, > as it seemed to me redundant. But I think it may also be misleading in a > couple of ways. > > First, you seem to be developing a concept of “quasi-mind” which makes it > *more > specific* than “mind,” as if it has some special qualities that other > kinds of “mind” don’t have. I think this is a mistake, because in Peirce’s > usage, “quasi-mind” is a broader, *more general* term than “mind.” He was > directing attention to something that has mindlike qualities but not > necessarily *all* those qualities or functions which we habitually > associate with “mind,” and not necessarily *only* those qualities or > functions. For instance, a human mind is one kind of quasi-mind, not the > other way round. > > Second, Peirce says (EP2:545) that “Such perfect sign is a quasi-mind,” > but you seem to be interpreting this as if it said that *every quasi-mind > is a perfect sign*. I don’t see any warrant for that. > > Pardon me if I’ve misread you, but if so, at least you know that such > misreadings are possible! > > Gary f. >
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