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, <g...@gnusystems.ca> 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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