Charles Sanders Peirce in His Own Words – 100 Years of Semiotics, Communication and Cognition
... Our universe is produced by a type-token dynamism going far beyond the conceptual linguistic human sociocommunicative realm into the biological as well as physical-chemical aspects of realty [42]. For Peirce, the universe and its laws are evolving out of a "pure" "Zero" or emptiness in a vision close to quantum field physics, but still different from it with is basis in phenomenology [50][51][52][53][54]. Inspired by Aristotle, Peirce calls the directional force that drive semiosis to develop into self-correcting systems for entelechy: ...
... This section presents the main characteristics of abductive reasoning as proposed by Peirce and interpreted by Hintikka (1998), Paavola (2004aPaavola ( , 2004bPaavola ( , 2014 and Minnameier (2004Minnameier ( , 2017. 3 Peirce, in his later writings, proposes the concept of abduction as the first phase of scientific investigation (CP 7.59). According to Peirce, abduction is a process that consists in attentive observation of some strange phenomenon within the context of a scientific community in order to generate explanatory hypotheses (Peirce CP 5.331). ...
In philosophy of science, the literature on abduction and the literature on styles of thinking have existed almost totally in parallel. Here, for the first time, we bring them together and explore their mutual relevance. What is the consequence of the existence of several styles of scientific thinking for abduction? Can abduction, as a general creative mode of inference, have distinct characteristic forms within each style? To investigate this, firstly, we present the concept of abduction; secondly we analyze what is understood by styles of thinking; thirdly, we give some comments on abduction and styles of thinking by analyzing examples of scientific discovery or innovation within each style. We develop a case-based comparative investigation of creative aspects of abductive reasoning with examples drawn from different styles of scientific thinking and doing as understood by the Crombie/Hacking tradition. We argue that abduction, as a general mode of reasoning, can have a variety of specific expressions enabled and constrained by the styles of scientific thinking. Finally, we draw some conclusions on the relationship between abduction and styles of thinking suggesting that scientific discovery is a dynamical goal-directed activity within the scientific community that benefits from distinct styles of thinking and doing research.
... When dealing with Peirce's concept of abduction, we can see that he gives the concept many names (cf. Paavola, 2014). One of these names is retroduction. ...
Purpose
The purpose of this paper is to formulate an analytical framework for the information concept based on the semiotic theory.
Design/methodology/approach
The paper is motivated by the apparent controversy that still surrounds the information concept. Information, being a key concept within LIS, suffers from being anchored in various incompatible theories. The paper suggests that information is signs, and it demonstrates how the concept of information can be understood within C.S. Peirce’s phenomenologically rooted semiotic. Hence, from there, certain ontological conditions as well epistemological consequences of the information concept can be deduced.
Findings
The paper argues that an understanding of information, as either objective or subjective/discursive, leads to either objective reductionism and signal processing, that fails to explain how information becomes meaningful at all, or conversely, information is understood only relative to subjective/discursive intentions, agendas, etc. To overcome the limitations of defining information as either objective or subjective/discursive, a semiotic analysis shows that information understood as signs is consistently sensitive to both objective and subjective/discursive features of information. It is consequently argued that information as concept should be defined in relation to ontological conditions having certain epistemological consequences.
Originality/value
The paper presents an analytical framework, derived from semiotics, that adds to the developments of the philosophical dimensions of information within LIS.
... Cuando los filósofos hacen su trabajo profético, se perturban a sí mismos y a los demás. Hace poco me preguntaron acerca de mí pasaje preferido del filósofo americano Charles Sanders Peirce (Thellefsen, 2014), y elegí: … no importa cuánto avance la ciencia, esas interferencias que son más elevadas en la mente del investigador son muy inciertas. Están en libertad condicional. ...
El propósito de este artículo es explorar la idea de que, aun cuando la Ceroidad fue acuñada por Deleuze y no por Peirce, no hay ningún problema en considerarla como el antecedente formal de la Primeridad. La argumentación mostrará que, sin la Ceroidad, Dios no habría podido transformar la nada en el conjunto vacío y, por tanto, no habría podido crear los elementos de la Primeridad. Esto puede ilustrarse con un experimento mental, en el que se hace evidente que, sin el conjunto vacío, no habrían surgido los continuos de la luminosidad y la coloreidad. Es decir, sin la Ceroidad del conjunto vacío, todo intento de crear los colores habría quedado absorbido en el caos de la nada.
Both Umberto Eco and Charles S. Peirce have been concerned with the notion of background knowledge. Eco refers to background knowledge as the encyclopedia; Peirce's term of reference is collateral experience. The aim of this article is to investigate the degree to which these two concepts are comparable. We focus on one major metaphysical issue, viz. the fact that Eco defines collateral experience, which is the first step in any process of cognition, as private, whereas Peirce, as a realist, would never accept the concept of private thoughts, feelings, etc. We suggest that freeing collateral experience from its nominalistic nomenclature makes possible a comparison and synthesis of Eco's and Peirce's conceptions when seen from the perspectives of their cognitive type, nuclear type, and molar content.
The search for the backbone of the types of rationality inherent in different cultures keeps on to be an open problem, which remains relevant to the need of closer intercultural interaction in the global world. At the same time, the analysis of the logic of language as the basis for the study of rationality types continues to occupy an important place. Meanwhile, the studies of grammatical structures and language models from the point of view of their connection to a certain type of thinking and influence on the method of philosophizing are still quantitatively inferior to the researches of lexical aspects. Expansion of this type of research with the involvement of a diverse cultural material over time will allow us to reach the level of establishing regularities of a more general nature. This article contributes to the development of this issue. The author deals with the approaches to the defnition of the paradigm of Japanese rationality proposed by researchers of grammatical features of the Japanese language, on the one hand, and the “logic of place” concept and the “absolutely contradictory identity” principle of prominent philosopher Nishida Kitaro (1870–1945), on the other hand. A special attention is drawn to the structural similarity of the grammatical form highlighted by linguists, in which the decisive role belongs to the predicate, and to Nishida’s logical model reflecting specifcs of subject-predicate relationship as well as perception of opposition in terms of “contradictory self-identity.” In the conclusion of the article, the author demonstrates the relationship of this model with the certain idea of subject, the type of epistemology overcoming dualism, the processual and cosmocentric comprehension of the world that can be traced in Nishida’s statements.
This paper investigates how Peirce manages to establish a transdisciplinary view of the sciences that is not hostile to religious spirituality viewed as a complementary view of knowing to science. I focus on Peirce’s attempt to construct an alternative to the classical mechanical ontology with its reversible time concept and transcendental laws of nature. His semiotic pragmaticism has empiricism in common with the empiricists and to a certain degree with the logical positivists, but it shares the fallibilist critical stance with Popper, with whose critical rationalism Peirce also shares a thorough- going evolutionary approach. With Hegel and Schelling, he shares a kind of evolutionary objective idealism and with Whitehead a thorough-going process view, and finally with Wittgenstein a pragmatic view of the meaning of words and concepts. What knits together all these views is his Synechism and its transdisciplinary view of habits, which includes the idea that the “laws” of nature emerge in the development of the cosmos as well as a view of mind as being part of basic reality. Though Peirce is somehow close to Hegel’s dialectical view on cosmogony, a number of aspects are quite unique about his approach: i.e. his phenomenological point of departure, the dynamic triadic categories he defined and the semiotics he developed on that basis in order to understand human beings as well as the universe as symbolic self-organizing developing processes. This is his alternative to modern mechanical info-computationalism.
O artigo apresenta Peirce como leitor e crítico da literatura universal, esboça elementos e princípios da análise de discurso no quadro do trívio semiótico peirciano da gramática especulativa, lógica crítica e retórica especulativa e tem um foco na análise de discurso como interpretação, raciocínio e o texto como argumento.
Data analysis for formal methods is constrained due to the lengthy dominance of the econometric view within economics. Best practice in statistics suggests a shift in emphasis from making statements about the sampling distribution of numerical data summaries to seeking data summaries that communicate well. The process philosophy perspective informing the original institutionalists and also evident in the tradition of Keynes is amenable to drawing from current developments in the field of statistics toward this goal. Compared to the econometric approach, it emphasizes data analysis over statistical inference, problem- solving over theory testing, and algorithmic over analytic mathematics. In the choice of tools made possible by current technology, it favors general purpose tools that are adaptable. It favors the instrumental efficacy of computational thinking, visualization, exploration, and discovery over the ceremonial aspects of the mathematical rhetoric of economics. It also encourages the attention to ethics and assumptions stressed by statisticians. Our aim is to provide an overview of the philosophical foundation and intellectual history of an alternative to the econometric view and to give some examples of how it might be applied to the data needs of formal methods for social economics.
The critical task of semioethics implies recognition of the common condition of dialogical interrelation and the capacity for listening, where dialogue does not imply a relation we choose to concede thanks to a sense of generosity towards the other, but on the contrary is no less than structural to life itself, a necessary condition for life to flourish, an inevitable imposition. With specific reference to anthroposemiosis, semioethics focuses on the concrete singularity of the human individual and the inevitability of intercorporeal interconnection with others. The singular uniqueness of each one of us implies otherness and dialogism. Semioethics assumes that whatever the object of study and however specialized the analysis, human individuals in their concrete singularity cannot ignore the inevitable condition of involvement in the destiny of others, that is, involvement without alibis. From this point of view, the symptoms studied from a semioethical perspective are not only specified in their singularity, on the basis of a unique relationship with the other, the world, self, but are above all social symptoms. Any idea, wish, sentiment, value, interest, need, evil or good examined by semioethics as a symptom is expressed in the word, the unique word, the embodied word, in the voice which arises in the dialectic and dialogical interrelation between singularity and sociality.
Both Umberto Eco and Charles S. Peirce have been concerned with the notion of background knowledge. Eco refers to background knowledge as the encyclopedia; Peirce’s term of reference is collateral experience. The aim of this article is to investigate the degree to which these two concepts are comparable. We focus on one major metaphysical issue, viz. the fact that Eco defines collateral experience, which is the first step in any process of cognition, as private, whereas Peirce, as a realist, would never accept the concept of private thoughts, feelings, etc. We suggest that freeing collateral experience from its nominalistic nomenclature makes possible a comparison and synthesis of Eco’s and Peirce’s conceptions when seen from the perspectives of their cognitive type, nuclear type, and molar content.
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