It must reach, however vaguely, beyond this geological epoch, beyond all bounds. He who would not sacrifice his own soul to save the whole world, is, as it seems to me, illogical in all his inferences, collectively. Logic is rooted in the social principle. To be logical men should not be selfish; and, in point of fact, they are not so selfish as they are thought. The willful prosecution of one's desires is a different thing from selfishness. The miser is not selfish; his money does him no good, and he cares for what shall become of it after his death. We are constantly speaking of our possessions on the Pacific, and of our destiny as a republic, where no personal interests are involved, in a way which shows that we have wider ones.
We discuss with anxiety the possible exhaustion of coal in some hundreds of years, or the cooling-off of the sun in some millions, and show in the most popular of all religious tenets that we can conceive the possibility of a man's descending into hell for the salvation of his fellows. Now, it is not necessary for logicality that a man should himself be capable of the heroism of self-sacrifice. It is sufficient that he should recognize the possibility of it, should perceive that only that man's inferences who has it are really logical, and should consequently regard his own as being only so far valid as they would be accepted by the hero.
So far as he thus refers his inferences to that standard, he becomes identified with such a mind. This makes logicality attainable enough. Sometimes we can personally attain to heroism. The soldier who runs to scale a wall knows that he will probably be shot, but that is not all he cares for.
He also knows that if all the regiment, with whom in feeling he identifies himself, rush forward at once, the fort will be taken. In other cases we can only imitate the virtue. The man whom we have supposed as having to draw from the two packs, who if he is not a logician will draw from the red pack from mere habit, will see, if he is logician enough, that he cannot be logical so long as he is concerned only with his own fate, but that that man who should care equally for what was to happen in all possible cases of the sort could act logically, and would draw from the pack with the most red cards, and thus, though incapable himself of such sublimity, our logician would imitate the effect of that man's courage in order to share his logicality.
But all this requires a conceived identification of one's interests with those of an unlimited community. Now, there exist no reasons, and a later discussion will show that there can be no reasons, for thinking that the human race, or any intellectual race, will exist forever. On the other hand, there can be no reason against it; and, fortunately, as the whole requirement is that we should have certain sentiments, there is nothing in the facts to forbid our having a hope, or calm and cheerful wish, that the community may last beyond any assignable date.
It may seem strange that I should put forward three sentiments, namely, interest in an indefinite community, recognition of the possibility of this interest being made supreme, and hope in the unlimited continuance of intellectual activity, as indispensable requirements of logic. Yet, when we consider that logic depends on a mere struggle to escape doubt, which, as it terminates in action, must begin in emotion, and that, furthermore, the only cause of our planting ourselves on reason is that other methods of escaping doubt fail on account of the social impulse , why should we wonder to find social sentiment presupposed in reasoning?
As for the other two sentiments which I find necessary, they are so only as supports and accessories of that. It interests me to notice that these three sentiments seem to be pretty much the same as that famous trio of Charity, Faith, and Hope, which, in the estimation of St.
BIBLIOGRAFÍA PEIRCEANA (12222)
Paul, are the finest and greatest of spiritual gifts. Neither Old nor New Testament is a textbook of the logic of science, but the latter is certainly the highest existing authority in regard to the dispositions of heart which a man ought to have. In theoretical i. This line of thought comes to a seemingly paradoxical climax in the following passage, from one of Peirce's drafts for the first of his Cambridge lecture series , CP 1.
It is that vitally important facts are of all truths the veriest trifles. For the only vitally important matter is my concern, business, and duty — or yours. Now you and I — what are we? Mere cells of the social organism. Our deepest sentiment pronounces the verdict of our own insignificance.
The Use of Peirce's Pragmatism for Qur'anic Interpretation | The Journal of Scriptural Reasoning
Psychological analysis shows that there is nothing which distinguishes my personal identity except my faults and my limitations — or if you please, my blind will, which it is my highest endeavor to annihilate. Take for the lantern of your footsteps the cold light of reason and regard your business, your duty, as the highest thing, and you can only rest in one of those goals or the other. But suppose you embrace, on the contrary, a conservative sentimentalism, modestly rate your own reasoning powers at the very mediocre price they would fetch if put up at auction, and then what do you come to?
Why, then , the very first command that is laid upon you, your quite highest business and duty, becomes, as everybody knows, to recognize a higher business than your business, not merely an avocation after the daily task of your vocation is performed, but a generalized conception of duty which completes your personality by melting it into the neighboring parts of the universal cosmos. If this sounds unintelligible, just take for comparison the first good mother of a family that meets your eye, and ask whether she is not a sentimentalist, whether you would wish her to be otherwise, and lastly whether you can find a better formula in which to outline the universal features of her portrait than that I have just given.
I dare say you can improve upon that; but you will find one element of it is correct — especially if your understanding is aided by the logic of relatives — and that is that the supreme commandment of the Buddhisto-christian religion is, to generalize, to complete the whole system even until continuity results and the distinct individuals weld together. Thus it is, that while reasoning and the science of reasoning strenuously proclaim the subordination of reasoning to sentiment, the very supreme commandment of sentiment is that man should generalize, or what the logic of relatives shows to be the same thing, should become welded into the universal continuum, which is what true reasoning consists in.
But this does not reinstate reasoning, for this generalization should come about, not merely in man's cognitions, which are but the superficial film of his being, but objectively in the deepest emotional springs of his life. In fulfilling this command, man prepares himself for transmutation into a new form of life, the joyful Nirvana in which the discontinuities of his will shall have all but disappeared.
Here we are in this workaday world, little creatures, mere cells in a social organism itself a poor and little thing enough, and we must look to see what little and definite task our circumstances have set before our little strength to do. The performance of that task will require us to draw upon all our powers, reason included. And in the doing of it we should chiefly depend not upon that department of the soul which is most superficial and fallible,—I mean our reason,—but upon that department that is deep and sure,—which is instinct.
Instinct is capable of development and growth,—though by a movement which is slow in the proportion in which it is vital; and this development takes place upon lines which are altogether parallel to those of reasoning. And just as reasoning springs from experience, so the development of sentiment arises from the soul's inward and outward experiences.
Not only is it of the same nature as the development of cognition; but it chiefly takes place through the instrumentality of cognition. The soul's deeper parts can only be reached through its surface. In this way the eternal forms, that mathematics and philosophy and the other sciences make us acquainted with, will by slow percolation gradually reach the very core of one's being; and will come to influence our lives; and this they will do, not because they involve truths of merely vital importance, but because they are ideal and eternal verities.
If consciousness belongs to all protoplasm, by what mechanical constitution is this to be accounted for? The slime is nothing but a chemical compound. There is no inherent impossibility in its being formed synthetically in the laboratory, out of its chemical elements; and if it were so made, it would present all the characters of natural protoplasm.
No doubt, then, it would feel. To hesitate to admit this would be puerile and ultra-puerile. By what element of the molecular arrangement, then, would that feeling be caused? This question cannot be evaded or pooh-poohed. Protoplasm certainly does feel; and unless we are to accept a weak dualism, the property must be shown to arise from some peculiarity of the mechanical system. Yet the attempt to deduce it from the three laws of mechanics, applied to never so ingenious a mechanical contrivance, would obviously be futile.
It can never be explained, unless we admit that physical events are but degraded or undeveloped forms of psychical events. But once grant that the phenomena of matter are but the result of the sensibly complete sway of habits upon mind, and it only remains to explain why in the protoplasm these habits are to some slight extent broken up, so that, according to the law of mind, in that special clause of it sometimes called the principle of accommodation, feeling becomes intensified.
Reactions usually terminate in the removal of a stimulus; for the excitation continues as long as the stimulus is present. Accordingly, habits are general ways of behaviour which are associated with the removal of stimuli. But when the expected removal of the stimulus fails to occur, the excitation continues and increases, and non-habitual reactions take place; and these tend to weaken the habit.
If, then, we suppose that matter never does obey its ideal laws with absolute precision, but that there are almost insensible fortuitous departures from regularity, these will produce, in general, equally minute effects. But protoplasm is in an excessively unstable condition; and it is the characteristic of unstable equilibrium that near that point excessively minute causes may produce startlingly large effects.
Here then, the usual departures from regularity will be followed by others that are very great; and the large fortuitous departures from law so produced will tend still further to break up the laws, supposing that these are of the nature of habits. Now, this breaking up of habit and renewed fortuitous spontaneity will, according to the law of mind, be accompanied by an intensification of feeling. The nerve-protoplasm is, without doubt, in the most unstable condition of any kind of matter; and consequently there the resulting feeling is the most manifest.
Thus we see that the idealist has no need to dread a mechanical theory of life. On the contrary, such a theory, fully developed, is bound to call in a tychistic idealism as its indispensable adjunct. Wherever chance-spontaneity is found, there in the same proportion feeling exists.
In fact, chance is but the outward aspect of that which within itself is feeling. I long ago showed that real existence, or thing-ness, consists in regularities. So, that primeval chaos in which there was no regularity was mere nothing, from a physical aspect. Yet it was not a blank zero; for there was an intensity of consciousness there, in comparison with which all that we ever feel is but as the struggling of a molecule or two to throw off a little of the force of law to an endless and innumerable diversity of chance utterly unlimited. But after some atoms of the protoplasm have thus become partially emancipated from law, what happens next to them?
To understand this we have to remember that no mental tendency is so easily strengthened by the action of habit as is the tendency to take habits. Now, in the higher kinds of protoplasm, especially, the atoms in question have not only long belonged to one molecule or another of the particular mass of slime of which they are parts; but before that, they were constituents of food of a protoplasmic constitution. During all this time they have been liable to lose habits and to recover them again; so that now, when the stimulus is removed, and the foregone habits tend to reassert themselves, they do so in the case of such atoms with great promptness.
Indeed, the return is so prompt that there is nothing but the feeling to show conclusively that the bonds of law have ever been relaxed. In short, diversification is the vestige of chance spontaneity; and wherever diversity is increasing, there chance must be operative.
On the other hand, wherever uniformity is increasing, habit must be operative. But wherever actions take place under an established uniformity, there, so much feeling as there may be, takes the mode of a sense of reaction. That is the manner in which I am led to define the relation between the fundamental elements of consciousness and their physical equivalents. It remains to consider the physical relations of general ideas.
It may be well here to reflect that if matter has no existence except as a specialization of mind, it follows that whatever affects matter according to regular laws is itself matter. But all mind is directly or indirectly connected with all matter, and acts in a more or less regular way; so that all mind more or less partakes of the nature of matter. Hence, it would be a mistake to conceive of the psychical and the physical aspects of matter as two aspects absolutely distinct. Viewing a thing from the outside, considering its relations of action and reaction with other things, it appears as matter.
Viewing it from the inside, looking at its immediate character as feeling, it appears as consciousness. These two views are combined when we remember that mechanical laws are nothing but acquired habits, like all the regularities of mind, including the tendency to take habits, itself; and that this action of habit is nothing but generalization, and generalization is nothing but the spreading of feelings.
But the question is, how do general ideas appear in the molecular theory of protoplasm? The consciousness of a habit involves a general idea. In each action of that habit certain atoms get thrown out of their orbit, and replaced by others. Upon all the different occasions it is different atoms that are thrown off, but they are analogous from a physical point of view, and there is an inward sense of their being analogous.
Every time one of the associated feelings recurs, there is a more or less vague sense that there are others, that it has a general character, and of about what this general character is. We ought not, I think, to hold that in protoplasm habit never acts in any other than the particular way suggested above. On the contrary, if habit be a primary property of mind, it must be equally so of matter, as a kind of mind.
We can hardly refuse to admit that wherever chance motions have general characters, there is a tendency for this generality to spread and to perfect itself. In that case, a general idea is a certain modification of consciousness which accompanies any regularity or general relation between chance actions. It is, therefore, quite analogous to a person; and, indeed, a person is only a particular kind of general idea.
Long ago, in the Journal of Speculative Philosophy Vol. II, p. All that is necessary , upon this theory, to the existence of a person is that the feelings out of which he is constructed should be in close enough connection to influence one another. Here we can draw a consequence which it may be possible to submit to experimental test. Namely, if this be the case, there should be something like personal consciousness in bodies of men who are in intimate and intensely sympathetic communion. It is true that when the generalization of feeling has been carried so far as to include all within a person, a stopping-place, in a certain sense, has been attained; and further generalization will have a less lively character.
But we must not think it will cease. Esprit de corps , national sentiment, sympathy, are no mere metaphors. None of us can fully realize what the minds of corporations are, any more than one of my brain cells can know what the whole brain is thinking. But the law of mind clearly points to the existence of such personalities , and there are many ordinary observations which, if they were critically examined and supplemented by special experiments, might, as first appearances promise, give evidence of the influence of such greater persons upon individuals.
It is often remarked that on one day half a dozen people, strangers to one another, will take it into their heads to do one and the same strange deed, whether it be a physical experiment, a crime, or an act of virtue. When the thirty thousand young people of the society for Christian Endeavor were in New York, there seemed to me to be some mysterious diffusion of sweetness and light.
If such a fact is capable of being made out anywhere, it should be in the church. This practice they have been keeping up everywhere, weekly, for many centuries. Would not the societies for psychical research be more likely to break through the clouds, in seeking evidences of such corporate personality, than in seeking evidences of telepathy, which, upon the same theory, should be a far weaker phenomenon?
In the fourth Harvard Lecture of , Peirce tried to show the reality of all three of his Categories, especially Thirdness and Firstness. Now it is proper to say that a general principle that is operative in the real world is of the essential nature of a Representation and of a Symbol because its modus operandi is the same as that by which words produce physical effects. It is madness to deny it. The very denial of it involves a belief in it; and nobody can consistently fail to acknowledge it until he sinks to a complete mental paresis. But how do they produce their effect?
Peter W. Ochs
They certainly do not, in their character as symbols, directly react upon matter. Such action as they have is merely logical. It is not even psychological. It is merely that one symbol would justify another. However, suppose that first difficulty to have been surmounted, and that they do act upon actual thoughts. That thoughts act on the physical world and conversely , is one of the most familiar of facts.
Those who deny it are persons with whom theories are stronger than facts. But how thoughts act on things it is impossible for us, in the present state of our knowledge, so much as to make any very promising guess; although, as I will show you presently, a guess can be made which suffices to show that the problem is not beyond all hope of ultimate solution.
All this is equally true of the manner in which the laws of nature influence matter. A law is in itself nothing but a general formula or symbol. An existing thing is simply a blind reacting thing, to which not merely all generality, but even all representation, is utterly foreign. The general formula may logically determine another, less broadly general.
But it will be of its essential nature general, and its being narrower does not in the least constitute any participation in the reacting character of the thing. Here we have that great problem of the principle of individuation which the scholastic doctors after a century of the closest possible analysis were obliged to confess was quite incomprehensible to them. Analogy suggests that the laws of nature are ideas or resolutions in the mind of some vast consciousness, who, whether supreme or subordinate, is a Deity relatively to us. I do not approve of mixing up Religion and Philosophy; but as a purely philosophical hypothesis, that has the advantage of being supported by analogy.
Yet I cannot clearly see that beyond that support to the imagination it is of any particular scientific service. I answer that slight differences there may be, but the books tell of a man blind from birth who remarked that he imagined that red was something like the blare of a trumpet. He had collected that notion from hearing ordinary people converse together about colors, and since I was not born to be one of those whom he had heard converse, the fact that I can see a certain analogy, shows me not only that my feeling of redness is something like the feelings of the persons whom he had heard talk, but also his feeling of a trumpet's blare was very much like mine.
I am confident that a bull and I feel much alike at the sight of a red rag. As for the senses of my dog, I must confess that they seem very unlike my own, but when I reflect to how small a degree he thinks of visual images, and of how smells play a part in his thoughts and imaginations analogous to the part played by sights in mine, I cease to be surprised that the perfume of roses or of orange flowers does not attract his attention at all and that the effluvia that interest him so much, when at all perceptible to me, are simply unpleasant.
He does not think of smells as sources of pleasure and disgust but as sources of information, just as I do not think of blue as a nauseating color, nor of red as a maddening one. I know very well that my dog's musical feelings are quite similar to mine though they agitate him more than they do me. He has the same emotions of affection as I, though they are far more moving in his case. You would never persuade me that my horse and I do not sympathize, or that the canary bird that takes such delight in joking with me does not feel with me and I with him; and this instinctive confidence of mine that it is so, is to my mind evidence that it really is so.
My metaphysical friend who asks whether we can ever enter into one another's feelings — and one particular sceptic whom I have in mind is a most exceptionally sympathetic person, whose doubts are born of her intense interest in her friends — might just as well ask me whether I am sure that red looked to me yesterday as it does today and that memory is not playing me false. I know experimentally that sensations do vary slightly even from hour to hour; but in the main the evidence is ample that they are common to all beings whose senses are sufficiently developed.
Bad poetry is false, I grant; but nothing is truer than true poetry. And let me tell the scientific men that the artists are much finer and more accurate observers than they are, except of the special minutiae that the scientific man is looking for.
They proclaim that truth over the length and breadth of the modern world. In the light of the successes of science to my mind there is a degree of baseness in denying our birthright as children of God and in shamefacedly slinking away from anthropomorphic conceptions of the universe. Therefore, if you ask me what part Qualities can play in the economy of the universe, I shall reply that the universe is a vast representamen, a great symbol of God's purpose, working out its conclusions in living realities. Now every symbol must have, organically attached to it, its Indices of Reactions and its Icons of Qualities; and such part as these reactions and these qualities play in an argument, that they of course play in the universe, that Universe being precisely an argument.
In the little bit that you or I can make out of this huge demonstration, our perceptual judgments are the premisses for us and these perceptual judgments have icons as their predicates, in which icons Qualities are immediately presented. But what is first for us is not first in nature. The premisses of Nature's own process are all the independent uncaused elements of facts that go to make up the variety of nature which the necessitarian supposes to have been all in existence from the foundation of the world, but which the Tychist supposes are continually receiving new accretions.
These premisses of nature, however, though they are not the perceptual facts that are premisses to us, nevertheless must resemble them in being premisses. We can only imagine what they are by comparing them with the premisses for us. As premisses they must involve Qualities. Now as to their function in the economy of the Universe,— the Universe as an argument is necessarily a great work of art, a great poem,— for every fine argument is a poem and a symphony,— just as every true poem is a sound argument.
But let us compare it rather with a painting,— with an impressionist seashore piece,— then every Quality in a Premiss is one of the elementary colored particles of the Painting; they are all meant to go together to make up the intended Quality that belongs to the whole as whole. That total effect is beyond our ken; but we can appreciate in some measure the resultant Quality of parts of the whole,— which Qualities result from the combinations of elementary Qualities that belong to the premisses.
Peirce did not define pragmatism in the Century Dictionary, but c. Philosophy is that branch of positive science i. The study of philosophy consists, therefore, in reflexion, and pragmatism is that method of reflexion which is guided by constantly holding in view its purpose and the purpose of the ideas it analyzes, whether these ends be of the nature and uses of action or of thought. See Peirce on phenomenology concerning observation in philosophy. The first published statement of Peirce's idea was in a series of articles in the Popular Science Monthy in though he did not call it pragmatism in those articles.
The version presented here incorporates some revisions made by Peirce in MS : And what, then, is belief? It is the demi-cadence which closes a musical phrase in the symphony of our intellectual life. We have seen that it has just three properties: First, it is something that we are aware of; second, it appeases the irritation of doubt; and, third, it involves the establishment in our nature of a rule of action, or, say for short, a habit.
As it appeases the irritation of doubt, which is the motive for thinking, thought relaxes, and comes to rest for a moment when belief is reached. But, since belief is a rule for action, the application of which involves further doubt and further thought, at the same time that it is a stopping-place, it is also a new starting-place for thought.
That is why I have permitted myself to call it thought at rest, although thought is essentially an action. The final upshot of thinking is the exercise of volition, and of this thought no longer forms a part; but belief is only a stadium of mental action, an effect upon our nature due to thought, which will influence future thinking.
The essence of belief is the establishment of a habit, and different beliefs are distinguished by the different modes of action to which they give rise. If beliefs do not differ in this respect, if they appease the same doubt by producing the same rule of action, then no mere differences in the manner of consciousness of them can make them different beliefs, any more than playing a tune in different keys is playing different tunes. Imaginary distinctions are often drawn between beliefs which differ only in their mode of expression;— the wrangling which ensues is real enough, however.
One singular deception of this sort, which often occurs, is to mistake the sensation produced by our own unclearness of thought for a character of the object we are thinking. Instead of perceiving that the obscurity is purely subjective, we fancy that we contemplate a quality of the object which is essentially mysterious; and if our conception be afterward presented to us in a clear form we do not recognize it as the same, owing to the absence of the feeling of unintelligibility.
So long as this deception lasts, it obviously puts an impassable barrier in the way of perspicuous thinking; so that it equally interests the opponents of rational thought to perpetuate it, and its adherents to guard against it. Another such deception is to mistake a mere difference in the grammatical construction of two words for a distinction between the ideas they express. In this pedantic age, when the general mob of writers attend so much more to words than to things, this error is common enough. When I just said that thought is an action, and that it consists in a relation, although a person performs an action but not a relation, which can only be the result of an action, yet there was no inconsistency in what I said, but only a grammatical vagueness.
From all these sophisms we shall be perfectly safe so long as we reflect that the whole function of thought is to produce habits of action ; and that whatever there is connected with a thought, but irrelevant to its purpose, is an accretion to it, but no part of it. If there be a unity among our sensations which has no reference to how we shall act on a given occasion, as when we listen to a piece of music, why we do not call that thinking.
To develop its meaning, we have, therefore, simply to determine what habits it produces, for what a thing means is simply what habits it involves. Now, the identity of a habit depends on how it might lead us to act, not merely under such circumstances as are likely to arise, but under such as might possibly occur, no matter how improbable they may be — no matter if contrary to all previous experience. What the habit is depends on when and how it causes us to act. As for the when, every stimulus to action is derived from perception; as for the how, every purpose of action is to produce some sensible result.
Thus, we come down to what is tangible and conceivably practical, as the root of every real distinction of thought, no matter how subtile it may be; and there is no distinction of meaning so fine as to consist in anything but a possible difference of practice. To see what this principle leads to, consider in the light of it such a doctrine as that of transubstantiation. The Protestant churches generally hold that the elements of the sacrament are flesh and blood only in a tropical sense; they nourish our souls as meat and the juice of it would our bodies.
But the Catholics maintain that they are literally just meat and blood; although they possess all the sensible qualities of wafercakes and diluted wine. But we can have no conception of wine except what may enter into a belief, either — That this, that, or the other, is wine; or, That wine possesses certain properties.
Such beliefs are nothing but self-notifications that we should, upon occasion, act in regard to such things as we believe to be wine according to the qualities which we believe wine to possess. The occasion of such action would be some sensible perception, the motive of it to produce some sensible result. Thus our action has exclusive reference to what affects the senses, our habit has the same bearing as our action, our belief the same as our habit, our conception the same as our belief; and we can consequently mean nothing by wine but what has certain effects, direct or indirect, upon our senses; and to talk of something as having all the sensible characters of wine, yet being in reality blood, is senseless jargon.
Now, it is not my object to pursue the theological question; and having used it as a logical example I drop it, without caring to anticipate the theologian's reply. I only desire to point out how impossible it is that we should have an idea in our minds which relates to anything but conceived sensible effects of things. Our idea of anything is our idea of its sensible effects; and if we fancy that we have any other we deceive ourselves, and mistake a mere sensation accompanying the thought for a part of the thought itself. It is absurd to say that thought has any meaning unrelated to its only function.
It is foolish for Catholics and Protestants to fancy themselves in disagreement about the elements of the sacrament, if they agree in regard to all their sensible effects, here and hereafter. It appears, then, that the rule for attaining the third [and highest] grade of clearness of apprehension is as follows: Consider what effects, that might conceivably have practical bearings, we conceive the object of our conception to have. Then, our conception of these effects is the whole of our conception of the object. This is what Peirce later refers to as the pragmatic maxim.
He added this note in CP 5. It has been said to be a sceptical and materialistic principle. We must certainly guard ourselves against understanding this rule in too individualistic a sense. To say that man accomplishes nothing but that to which his endeavors are directed would be a cruel condemnation of the great bulk of mankind, who never have leisure to labor for anything but the necessities of life for themselves and their families.
But, without directly striving for it, far less comprehending it, they perform all that civilization requires, and bring forth another generation to advance history another step. Their fruit is, therefore, collective; it is the achievement of the whole people. What is it, then, that the whole people is about, what is this civilization that is the outcome of history, but is never completed?
We cannot expect to attain a complete conception of it; but we can see that it is a gradual process, that it involves a realization of ideas in man's consciousness and in his works, and that it takes place by virtue of man's capacity for learning, and by experience continually pouring upon him ideas he has not yet acquired. We may say that it is the process whereby man, with all his miserable littlenesses, becomes gradually more and more imbued with the Spirit of God, in which Nature and History are rife. We are also told to believe in a world to come; but the idea is itself too vague to contribute much to the perspicuity of ordinary ideas.
It is a common observation that those who dwell continually upon their expectations are apt to become oblivious to the requirements of their actual station. The great principle of logic is self-surrender, which does not mean that self is to lay low for the sake of an ultimate triumph. It may turn out so; but that must not be the governing purpose. When we come to study the great principle of continuity and see how all is fluid and every point directly partakes the being of every other, it will appear that individualism and falsity are one and the same. Meantime, we know that man is not whole as long as he is single, that he is essentially a possible member of society.
Especially, one man's experience is nothing, if it stands alone. If he sees what others cannot, we call it hallucination. Neither must we understand the practical in any low and sordid sense. Ochs is the founding editor of the Journal of Scriptural Reasoning , founded in ,  and editor and chair of the editorial board of the Journal of Textual Reasoning since Also in , he founded and serves as co-editor for the electronic journal La Pensee Juive de Langue Francaise.
He is married to Vanessa L. From Wikipedia, the free encyclopedia. For the Swiss politician and revolutionary, see Peter Ochs politician. Worldmark Encyclopedia of Religious Practices: Religions and denominations. Thomson Gale. Ross; Grieb, A. Katherine; Rowe, C. Kavin eds. Duke Divinity School. Retrieved 18 May Society for Scriptural Reasoning. The Children of Abraham Institute. University of Virginia. Archived from the original on 18 July Santa Clara University. University of North Carolina at Greensboro.
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Nueva York: Peter Lang. Peirce: On Norms and Ideals. Bahia: Universidade Federal da Bahia. Elsah: Press of Arisbe Associates. Peirce's Philosophy of Science. Cambridge: Cambridge University Press. Frankfurt am Main: Peter Lang. L'Antinomia del Mentitore da Peirce a Tarski. Urbana, Chicago: University of Illinois. Peirce's Full System of Semiotic.
Peirce's Semiotics. Toronto: Victoria University. Niklas Luhmanns Systemtheorie und Charles S. Peirces Zeichentheorie: zur Konstruktion eines Zeichensystems. Tubinga: Niemeyer. Boston: Small, Maynard. Amsterdam: Benjamins. Frankfurt am Main: Suhrkamp. American Philosophy from Edwards to Quine. The Fate of Meaning. Charles Peirce, Structuralism and Literature. New Jersey: Princeton University Press. Charles Peirce's Guess at the Riddle. Grounds for Human Significance. Santayana and America: Values, Liberties, Responsibility. Newcastle, U.
Oxford: Oxford University Press. Signs, Solidarities, and Sociology: Charles S. Peirce and the Pragmatics of Globalization. Lanham: University Press of America. Nueva York: Oxford University Press.
The Pragmatic Maxim: Essays on Peirce and pragmatism
Pragmatism and Purpose: Essays presented to Thomas A. American Modern: The Path not Taken. Zeichen deuten auf Gott: der zeichentheoretische Beitrag von Charles S. Peirce zur Theologie der Sakramente. Marburg: Elwert. Helsinki: University of Art and Design Helsinki. Frankfurt: Suhrkamp Verlag. B Van. Nueva York: Longman, Green. The Age of Analysis: 20 th Century Philosophers.
Nueva York: New American Library. Pragmatism and the American Mind. Essays and Reviews in Philosophy and Intellectual History. University Park: Penn State Press. Frankfurt: Suhrkamp. Peirce, James, and a Pragmatic Philosophy of Religion. Nueva York: Continuum. Un argumento olvidado en favor de la realidad de Dios. La belleza en Charles S. Peirce y John Dewey en las aulas. Madrid: Machado Libros. Peirce : Un pensador para el siglo XXI.