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Would you please show us where Peirce says that Mind can function without 
embodiment? My understanding of Peirce is that he was not a Platonist - and 
therefore there are no ‘pure or immaterial forms’; ie, no separate Mind; 
instead, matter and mind are correlates. 

See 6.78; 6.158 [where matter is Mind hidebound with habits’’ ; and ’the 
universe of mind which coincides with the universe of matter’ 6.501. see also 
4.551 where thought doesn’t function only via a brain ..

That is, my understanding is that there is no ‘Pure or disembodied Mind’ . Mind 
requires embodiment. And most certainly, consciousness is not an attribute of 
Mind. [Note: Peirce talks about plants and biological organisms operating with 
the actions of ‘Mind’. - which actions can also be understood as the Mode of 
Thirdness. 

Edwina

> On Sep 20, 2024, at 9:49 PM, Jon Alan Schmidt <[email protected]> 
> wrote:
> 
> Jeff, List:
> 
> Again, it is highly misleading to characterize theism as conceiving God to be 
> "entirely separate from the evolving cosmos."
> 
> As for your specific question, the classical theistic arguments for the 
> reality of God typically include, as one of their deductive conclusions, that 
> God must be immaterial. Peirce himself says that God as Ens necessarium is a 
> "disembodied spirit, or pure mind" (CP 6.490, 1908); and as I have emphasized 
> repeatedly, by his own testimony, when he refers to God as "mind" he is using 
> that term vaguely, figuratively, loosely, and analogously. Moreover ...
> 
> CSP: Since God, in His essential character of Ens necessarium, is a 
> disembodied spirit, and since there is strong reason to hold that what we 
> call consciousness is either merely the general sensation of the brain or 
> some part of it, or at all events some visceral or bodily sensation, God 
> probably has no consciousness. (CP 6.489)
> 
> So, Peirce seems to hold that embodiment is necessary for consciousness, but 
> not for mind; and he complains elsewhere (at some length) about psychologists 
> routinely confusing the two (CP 7.364-367, 1902).
> 
> Regards,
> 
> Jon Alan Schmidt - Olathe, Kansas, USA
> Structural Engineer, Synechist Philosopher, Lutheran Christian
> www.LinkedIn.com/in/JonAlanSchmidt 
> <http://www.linkedin.com/in/JonAlanSchmidt> / twitter.com/JonAlanSchmidt 
> <http://twitter.com/JonAlanSchmidt>
> On Fri, Sep 20, 2024 at 5:25 PM Jeffrey Brian Downard 
> <[email protected] <mailto:[email protected]>> wrote:
>> Colleagues,
>> 
>>  
>> 
>> If I step back from the philosophical inquiries and think about questions 
>> concerning the nature of the divine in a more commonsense manner, the 
>> following question comes to mind. Normally, I think minds, thoughts and 
>> representations need—in some sense—to be embodied to have the power to 
>> govern, create, etc.
>> 
>>  
>> 
>> Does the same apply to the conception of a Divine Mind that is infinite and 
>> perfect? I suspect those who are attracted to some form of pantheism or 
>> panentheism may think this is one consideration in favor of conceiving of 
>> the Mind of God as being embodied the universe, which is its body.
>> 
>>  
>> 
>> Do theists who hold God is entirely separate from the evolving cosmos hold 
>> that the Mind of God is embodied in something else, or do they think such a 
>> perfect mind needs no embodiment?
>> 
>>  
>> 
>> Yours,
>> 
>>  
>> 
>> Jeff
>> 
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