John characterized Aristotle: “5. Rational psyche of an animal having logos
(zôon logon echein).
Each psyche inherits all the abilities of the more primitive
psyches.
For Aristotle, the rational psyche of humans is the most advanced.”
I prefer “Rational psyche of an animal having
Gary R, Jon, list,
Gary, to answer your question first: If matter corresponds to 1ns in this
selection, what corresponds to 2ns seems to be experience, or perhaps more
specifically, experience of the unfamiliar. Or we might say that 2ns is the
force of determination. Read the whole selection
Jon, list,
Thanks for this post as it appears to me from these passages (and many
other which I'm sure could be cited and which I vaguely recall) that I will
*not* have to revise/upend/reverse everything I've ever thought about how
Peirce viewed form and matter; and that I can continue to safely
Gary F., List:
Here is what Peirce actually wrote at EP 2:373 (1906).
CSP: *The idea of growth,*--the stately tree springing from the tiny
grain,--was the key that Aristotle brought to be tried upon this intricate
grim lock. In such trials he came upon those wonderful conceptions, *δύναμις
*and
with the rest of his philosophy.
Gary f.
-Original Message-
From: John F Sowa
Sent: 6-Dec-18 13:30
To: peirce-l@list.iupui.edu
Subject: Re: [PEIRCE-L] Another Perspective on 'Quasi-Mind'
In discussing quasimind, it's important to consider Aristotle's
hierarchy
ut I’ll
> try to clarify if necessary. I do find it significant in that this same
> period saw the publication of Peirce’s “Prolegomena to an Apology for
> Pragmaticism,” his most elaborate attempt to connect his EGs with his
> “proof” of pragmatism and thus with the rest of his philosophy.
” of pragmatism and thus
with the rest of his philosophy.
Gary f.
-Original Message-
From: John F Sowa
Sent: 6-Dec-18 13:30
To: peirce-l@list.iupui.edu
Subject: Re: [PEIRCE-L] Another Perspective on 'Quasi-Mind'
In discussing quasimind, it's important to consider Aristotle's hierarchy
In discussing quasimind, it's important to consider Aristotle's
hierarchy of psyches in _De Anima_. Since Peirce was familiar with
Aristotle, that hierarchy may have had some influence on his views:
1. Vegetative psyche of plants.
2. Sensitive psyche of sessile animals like sponges and
Edwina, list,
You wrote:
ET: I'd say that 'resonance' can be equated with 'semiosis', which in my
view, is a constant ongoing reality in our material world. As the article
says ' all things are constantly in motion, vibrating'. I'd say that all
things are in a constant process of semiosis.
I
Mike, Jon, Gene, list,
I'm not sure the article has much--if anything--to do with 'quasi-mind' as
Peirce conceived of it, Mike, but I am intrigued, as I have been for some
time, by the idea of 'panpsychism', to which the article's author's
'resonance theory of consciousness' suggests, perhaps, an
BODY { font-family:Arial, Helvetica, sans-serif;font-size:12px;
}Thanks for the article - and yes, although it doesn't mention
Peirce, it fits right in with his more exact theory.
A few points:
I'd say that 'resonance' can be equated with 'semiosis', which in my
view,
Thought provoking article I can ... resonate ... with. Thanks for sending,
Mike.
Gene Halton
On Wed, Dec 5, 2018 at 11:59 AM Mike Bergman wrote:
> List,
>
> Speaking of quasi-minds, this reference is very thought provoking,
> though the author does not mention Peirce:
>
>
>
Mike, List:
According to Peirce, consciousness is not logically necessary for something
to be a Quasi-mind involved in semiosis.
CSP: For the purpose of this inquiry a Sign may be defined as a Medium for
the communication of a Form. It is not logically necessary that anything
possessing
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