List: In "A Neglected Argument for the Reality of God" (1908), Peirce defines "Musement" as "considering some wonder in one of the Universes, or some connection between two of the three, with speculation concerning its cause" (CP 6.458, EP 2:436). He later adds that "the consideration of the homogeneities and connections between two different Universes, or all three," leads to "certain lines of reflection which will inevitably suggest the hypothesis of God's Reality" (CP 6.465, EP 2:439). He also states, "The third Universe comprises everything whose being consists in active power to establish connections between different objects, especially between objects in different Universes. Such is everything which is essentially a Sign" (CP 6.455, EP 2:435).
Accordingly, I propose the following outline of an *argumentation* for the reality of God that is consistent with Peirce's *argument* in the article, as well as other passages in his late writings. 1. The surprising fact, the universe is intelligible, is observed. 2. If it is a "fact that the entire universe,--not merely the universe of existents, but all that wider universe, embracing the universe of existents as a part, the universe which we are all accustomed to refer to as 'the truth,'--that all this universe is perfused with signs, if it is not composed exclusively of signs" (CP 5.448n, EP 2:394, 1906), then its intelligibility would be a matter of course. "The third element of the phenomenon is that we perceive it to be intelligible, that is, to be subject to law, or capable of being represented by a general sign or Symbol. But I say the same element is in all signs. The essential thing is that it is capable of being represented. Whatever is capable of being represented is itself of a representative nature" (CP 8.268, 1903). 3. Hence, we have reason to suspect that the entire universe is composed exclusively of signs. 4. "There is a science of semeiotics whose results no more afford room for differences of opinion than do those of mathematics, and one of its theorems ... is that if any signs are connected, no matter how, the resulting system constitutes one sign" (R 1476:36[5-1/2], 1904). 5. Hence, if the entire universe is composed exclusively of signs, then the entire universe constitutes one sign, i.e., "the Universe is a vast representamen" (CP 5.119, EP 2:193, 1903). 6. Every sign is determined by an object that is external to the sign, independent of the sign, and unaffected by the sign. "The object is something external to and independent of the sign which determines in the sign an element corresponding to itself" (R 145:28, 1905). "In its relation to the Object, the Sign is passive; that is to say, its correspondence to the Object is brought about by an effect upon the Sign, the Object remaining unaffected" (EP 2:544n22, 1906). 7. Hence, if the entire universe constitutes one sign, then it is determined by an object that is external to the universe, independent of the universe, and unaffected by the universe. 8. This transcendent and impassible object is what we call God--"*the *definable proper name, signifying *Ens necessarium*: in my belief Really creator of all three Universes of Experience" (CP 6.452, EP 2:434). "But I had better add that I do *not *mean by God a being merely 'immanent in Nature,' but I mean that Being who has created every content of the world of ideal possibilities, of the world of physical facts, and the world of all minds, without any exception whatever" (R 843:26, 1908). In summary, the hypothesis of God's reality explains the semiosic nature of the entire universe, which in turn explains its intelligibility. Peirce's Neglected Argument is thus *cosmological*, rather than *ontological* as some scholars have mistakenly characterized it. Regards, Jon Alan Schmidt - Olathe, Kansas, USA Structural Engineer, Synechist Philosopher, Lutheran Christian www.LinkedIn.com/in/JonAlanSchmidt - twitter.com/JonAlanSchmidt
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