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A neglected argument for the reality of God
... The initial phase, abduction, entails the creation of explanatory hypotheses or laws to interpret speci c observations (Shanahan 1986). Peirce (2020) suggests that scienti c inquiry often starts with experiences that defy our expectations. Bellucci and Pietarinen (2023) add that when we encounter observations that challenge our existing knowledge, nding an explanation for these surprising ndings becomes necessary. ...
... During the selection phase of abduction, hypotheses are chosen for further exploration. As noted by Peirce (2020), typically, simpler hypotheses are preferred. ...
... Shanahan (1986) speci es this phase further by identifying two main activities: the rst is the logical analysis of the explanatory hypotheses (or: explication), intended to clarify and make them distinct and testable. Peirce (2020) argues that explication cannot go wrong due to a lack of experience (such as is the case for abduction), but as long as done rightly, true conclusions must be reached. The second activity is demonstration (or: deductive argumentation), on deriving predictions (or: experiential consequents) of the hypothesis, setting the stage for their practical examination, whereby it limits itself to premises introduced during explication. ...
This chapter examines the role of agent-based modelling and simulation in advancing theories and addressing operational and design issues within the realm of management science. We specifically explore the potential contributions of agent-based modelling and simulation to abductive and deductive reasoning. Through a theoretical lens, we argue that agent-based modelling and simulation is useful in exploring complex dynamics, and it thereby emerges as a potent tool for generating, refining, and selecting hypotheses. It facilitates a deeper understanding of the behaviours within complex adaptive systems—ranging from organizations to networks—thereby enabling the formulation of causally plausible explanations for observed phenomena. This capability is particularly crucial in environments where traditional analytical methods fall short due to inherent complexities. Furthermore, we discuss the role of agent-based modelling and simulation in operationalizing hypotheses for empirical testing, emphasizing its utility in translating theoretical concepts into testable models and identifying the boundary conditions under which these models hold true. In the context of operational and design issues, we argue that agent-based modelling and simulation supports the exploration of means–ends relations and the operationalization of design choices, thereby contributing to the development of innovative solutions and potentially better decision- making within organizations. Thereby, the method substantially contributes to bridging the gap between theory and practice within the field of management science, presenting it as an essential approach for navigating the complexities of contemporary management challenges.
... En 1908 Peirce escribe A Neglected Argument for the Reality of God donde dedica una parte del escrito a presentar su método científico de investigación (Peirce, 1908;EP 2.440-442). Se trata de una exposición condensada en que explica que toda investigación comienza a partir de la observación de algún fenómeno sorprendente, algo que frustra la expectativa o rompe algún hábito del investigador: "Toda investigación cualquiera surge a partir de la observación [...] de algún fenómeno sorprendente, alguna experiencia que frustra una expectativa, o rompe algún hábito de expectativa del inquisiturus" (Peirce, 1908; EPe 2.527). ...
... En 1908 Peirce escribe A Neglected Argument for the Reality of God donde dedica una parte del escrito a presentar su método científico de investigación (Peirce, 1908;EP 2.440-442). Se trata de una exposición condensada en que explica que toda investigación comienza a partir de la observación de algún fenómeno sorprendente, algo que frustra la expectativa o rompe algún hábito del investigador: "Toda investigación cualquiera surge a partir de la observación [...] de algún fenómeno sorprendente, alguna experiencia que frustra una expectativa, o rompe algún hábito de expectativa del inquisiturus" (Peirce, 1908; EPe 2.527). ...
... La abducción es, pues, un tipo de razonamiento del que se puede dar una cierta cuenta: Toda la serie de operaciones mentales entre el darse cuenta del fenómeno maravilloso y la aceptación de la hipótesis, durante las cuales el entendimiento normalmente dócil parece desbocarse y tenernos a su merced -la búsqueda de circunstancias pertinentes y su apropiación, a veces sin que nos demos cuenta, su escrutinio, el trabajo oscuro, el estallido de la asombrosa conjetura, la observación de su suave ajustarse a la anomalía, como si se moviera de atrás para adelante como la llave en su cerradura, y la estimación final de su Plausibilidad-, considero todo esto como aquello que constituye la Primera Etapa de la Investigación. A su fórmula característica de razonamiento la denomino Retroducción, esto es, razonamiento del consecuente al antecedente (Peirce, 1908; EPe 2.527-528). ...
El acercamiento al conocimiento de la naturaleza requiere una metodología adecuada. En este artículo presento la descripción madura que hace Peirce del método científico articulándolo a partir de los tres modos de inferencia. Esta descripción tiene la ventaja de ser muy clara, ya que asigna un tipo de inferencia distinto a cada etapa del método.
... In fact, many have argued -including according to Chomsky by René Descartes [born 1596 -died 1650] -see Chomsky (1966). Later on, the same line of thinking seems to have been independently expressed by Immanual Kant (1781) as cited by Albert Einstein (1936), along with Einstein himself (1941aEinstein himself ( , 1941b, Charles S. Peirce (1908), and more recently by Chomsky (1980) and Fodor (1980). At any rate, the kind of conceptual system they were describing as innate "semantic knowledge" must be in place before any understanding in any individual's ordinary experience can exist (J. ...
... There is plenty of evidence that human beings deal in abstractions from their earliest infancy, and that they acquire language by virtue of a genetic endowment which specifies in advance the grammatical limits of possible language systems (Chomsky, 1980;Fodor, 1980;Piattelli-Palmarini, 1980;Berwick et al., 2011). The theory that a rich conceptual system must precede language acquisition, as noted above, has been attributed to such leading lights as Descartes, Immanuel Kant, Charles S. Peirce (1908), and Albert Einstein (1936;1941a, 1941b. ...
... Hundreds have actually been invented throughout history (Doblhofer, 1961). The need to make the invention of writing problematic stems from the knots human beings have tied themselves into in order to avoid acknowledging that the human language capacity in us is the very image of God (Peirce, 1908;Oller & Omdahl, 1994;Baumgardner & Lyon, 2015). If the existence of God is acknowledged, the whole problem of gradual evolutionary development crumbles to dust. ...
The human language capacity stands at the very top of the intellectual abilities of us human beings, and it ranks incommensurably higher than the intellectual powers of any other organism or any robot. It vastly exceeds the touted capacities of "artificial intelligence" with respect to creativity, freedom of will (control of thoughts and words), and moral responsibility. These are traits that robots cannot possess and that can only be understood by human beings. They are no part of the worlds of robots and artificial intelligences, but those entities, and all imaginable fictions, etc., are part of our real world...
True narrative representations (TNRs) can express and can faithfully interpret every kind of meaning or form in fictions, errors, lies, or nonsensical strings seeming in any way to be representations. None of the latter, however, can represent even the simplest TNR ever created by an intelligent person. It has been proved logically, in the strictest forms of mathematical logic, that all TNRs that seem to have been produced by mechanisms, robots, or artificial intelligence, must be contained within a larger and much more far-reaching TNR that cannot be explained mechanistically by any stretch of imagination. These unique constructions of real intelligence, that is, genuine TNRs, (1) have the power to determine actual facts; (2) are connected to each other in non-contradictory ways; and (3) are generalizable to all contexts of experience to the extent of the similarities of those contexts up to a limit of complete identity. What the logico-mathematical theory of TNRs has proved to a fare-thee-well is that only TNRs have the three logical properties just iterated. No fictions, errors, lies, nor any string of nonsense has any of those unique formal perfections.
The book is about how the human language capacity is developed over time by human beings beginning with TNRs known to us implicitly and actually even before we are born. All scientific endeavors, all the creations of the sciences, arts, and humanities, all the religions of the world, and all the discoveries of experience utterly depend on the prior existence of the human language capacity and our power to comprehend and produce TNRs. Without it we could not enjoy any of the fruits of human experience. Nor could we appreciate how things go wrong when less perfect representations are treated, whether accidentally or on purpose, as TNRs.
In biology, when DNA, RNA, and protein languages are corrupted, the proximate outcome is disorder, followed by disease, and if not arrested or corrected, the end results is the catastrophic systems failure known as death. The book is about life and death. Both are dependent on TNRs in what comes out to be an absolute dependency from the logico-mathematical perspective. Corrupt the TNRs on which life depends, and death will follow. Retain and respect TNRs and well-being can be preserved. However, ultimate truth does not reside in material entities or the facts represented by TNRs. It resides exclusively in the TNRs themselves and they do not originate from material entities. They are from God Almighty and do not depend at all on any material thing or body. TNRs outrank the material facts that they incorporate and represent. It may seem strange, but this result is more certain, I believe, than the most recent findings of quantum physics. Representations are connected instantaneously. Symbol speed is infinitely faster than the speed of light.
In the larger perspective of history, when TNRs are deliberately corrupted, the chaos of wars, pestilence, and destruction follows as surely as night follows day. The human language capacity makes us responsible in a unique manner for our thoughts, words, and actions. While it is true that no one ever asked us if we wanted to have free will or not, the fact that we have it can be disputed only by individuals who engage in a form of self-deception that borders on pathological lying, the kind that results when the deceiver can no longer distinguish between actions actually performed in past experience and sequences of imagined events invented to avoid taking responsibility for real actions that were or will be performed, or possibly to take credit for actions never performed. On the global scale such misrepresentations lead to the sort of destruction witnessed at Sodom in the day of Abraham. That historical destruction has recently been scientifically revealed at the site of Tall el-Hammam in Jordan. More about that and all of the foregoing in the book.
If you encounter errors, please point them out to the author at john.oller@protonmail.com. Thank you.
... Charles Sanders Peirce founded pragmatism in a Metaphysical Club in Cambridge, MA in 1873 (see Peirce, 1908Peirce, /1991b. There Peirce coined the term "Pragmatism" and later put his maxim of pragmatism in print, in an essay titled How to Make Our Ideas Clear in 1878/1991c. ...
... Charles Sanders Peirce founded pragmatism in a Metaphysical Club in Cambridge, MA in 1873 (see Peirce, 1908Peirce, /1991b. There Peirce coined the term "Pragmatism" and later put his maxim of pragmatism in print, in an essay titled How to Make Our Ideas Clear in 1878/1991c. ...
... There Peirce coined the term "Pragmatism" and later put his maxim of pragmatism in print, in an essay titled How to Make Our Ideas Clear in 1878/1991c. Peirce would ultimately rename Pragmatism to Pragmaticism, however, because his "poor little maxim" had presumably been abused (Peirce, 1908(Peirce, /1991b. Perhaps the most abusive was William James (1907James ( /1995, with his equivocal use of the word "truth" for a general audience in Pragmatism: A New Name for Some Old Ways of Thinking. ...
In their essay on Functional and Descriptive Contextualism, Hayes and Fryling (2019) distinguish interbehaviorism from both descriptive and functional contextualism. In doing so, however, Hayes and Fryling seem to have dismissed the notion of truth from philosophy and science. The purpose of the current essay is to clarify the notion of truth in philosophy and science by couching it within the theory of signs that undergirds Charles Sanders Peirce's pragmatic maxim. Based on Peirce's theory of signs, truth is not in the “correspondence” of beliefs with their expected outcomes. Rather, truth is in the effect of various signs to orient people to the practical bearings of conceivable objects. The pragmatic sign theory of truth offered herein is a potential way forward for both interbehaviorism and functional contextualism, as it shares an affinity with the specificity logic of interbehaviorism and may enhance the rigor of functional contextualism's notion of truth in successful working. In today's cultural context, wherein virality is the common measure of a claim's truth, there is a need for explicitly stated criteria by which scientists and practitioners can judge their products as true and worth pursuing to some extent. Functional contextualism is lauded for having some of those criteria along with a noble cause for its community of scientists to pursue. While interbehaviorism might inform functional contextualism without carrying the label descriptive contextualism, functional contextualism may inform the various behaviorisms on the upshot of having an explicit theory of truth with the explicit aim of reducing human suffering.
... The semiosphere implies its outside. For a Peircean mind, this might sound close to a neglected abductive argument for the reality of God and as a step towards a semiotic metaphysics (Peirce 1998(Peirce [1908). In my view, Lotman's theory of culture intends to be not a metaphysical object-language, but a semiotic metalanguage depending on and attempting to do justice to the unpredictable workings of culture. ...
... The semiosphere implies its outside. For a Peircean mind, this might sound close to a neglected abductive argument for the reality of God and as a step towards a semiotic metaphysics (Peirce 1998(Peirce [1908). In my view, Lotman's theory of culture intends to be not a metaphysical object-language, but a semiotic metalanguage depending on and attempting to do justice to the unpredictable workings of culture. ...
The article explores the question whether the way in which Juri Lotman uses the categories of semiotic explosion and unpredictability enables and necessitates the need to give space not only to different descriptions, but also to various self-descriptions (auto-communications) of religion in culture. In other words, the question is posed whether his concept of the semiosphere aids in making sense of the synchronic and diachronic contradictions and controversies in religion – both within what is perceived as a religion and between what are understood to be religions. The focus lies especially on whether Lotman’s semiotic theory of culture has a potential of advancing mutual recognition and supportive respect, that is – solidaristic tolerance between different religious and non-religious ways of being human. The claim is made that this is indeed the case as he models the human situation so that the ‘outside of the system’ is not understood only as a continuation of reality, but visualizes and includes within the system a space for a radical intrusion of possibility – for the truly unpredictable – on the level of culture, humanity, as well as the individual. Therefore, Lotman’s theory of culture could be developed further, in the direction of a translation device between different cultures (of religion), opening up new perspectives for dealing with the challenging semiotic situation in which we all find ourselves living in today.
... However, he also posited that new interpretations and the evolution of knowledge within a community take place as inquirers notice surprising phenomena and venture new plausible conjectures for their existence. He called this distinct form of inference 'abduction.' Play, Peirce (1908) posited, was crucial to abduction because it freed an inquirer to observe in new ways, make new connections, and entertain new explanations. ...
... (a) Play in the Context of Inquiry Peirce (1908) was a logician and a scientist who wrote extensively on the nature of inquiry and the development of a pragmatic theory of knowledge. A 'well-conducted and complete inquiry, ' Peirce's (1998, 440) explained, certainly included both deductive and inductive logic. ...
We explicate the value and practices of ‘serious play’ in historical and organizational research. In particular, we draw on the philosophy of Charles Peirce to consider why and how playful methods are effective for abductive inference. Introducing the papers in this special issue, we highlight four playful practices: (a) creating and categorizing new sources, (b) seeing a new, (c) sensing connections, and (d) entertaining new representations. We discuss how each of these practices contribute to the generation of new hypotheses. Finally, we conclude by highlighting research and methodological practices with the aim of cultivating a more playful future.
... In this way, it contributes to dialectically forge the meaning of both the factual and the moral/aesthetic/qualitive assertions. Those inter-relationships, in a sense reciprocally 'co-graft' facts and values, as well as the respective semiotic constituents, so that such a semiotic web engenders 25 In this sense, see [14,32,132,140,143]. 26 The referral is to [131]. ...
... In a sense, the unfolding of the legal system's effects is always a semantic enfolding in on itself. As asserted earlier, this really seems a recipe equivalent to the Hegelian maxim 'Real is Rational,' but made even worse by the lack of any referral to dialectics (however much it ultimately proved to be a mere façade even in the Hegelian able to meet Otherness along a line of symmetrical and creative activity of reciprocal self-transformation [32,92,140,143]. ...
In this essay both the facts/values and facticity/normativity divides are considered from the perspective of global semiotics and with specific regard to the relationships between legal meaning and spatial scope of law’s experience. Through an examination of the inner and genetic projective significance of categorization, I will analyze the semantic dynamics of the descriptive parts comprising legal sentences in order to show the intermingling of factual and axiological/teleological categorizations in the unfolding of legal experience. Subsequently, I will emphasize the translational and enactive cognitive disposition underlying the construction of the second premise of the so-called judiciary syllogism and thereby the untenability of the idea that ‘law makes its facts.’ Hence, I will try to bring to the fore the cultural pre-assumptions encapsulated in the positivistic and therefore also formalistic or analytical approaches to legal experience and the loss of their inner consistency when legal experience confronts the phases and major changes of global semiotics. Finally, I will strive to relativize the opposition between the positivist and non-positivistic theories of law in view of an understanding of legal experience focused not only, or at least not primarily, on what ‘law is’ but also on ‘how’ it unwinds through, and in spite of, environmental and semantic transformations.
... Chapter 7 1 The title for this chapter, and indeed the chapter as a whole, are in dialogue with Charles S. Peirce's (1908) essay "A Neglected Argument for the Reality of God," and Stephen Kuusisto's April 2020 posting on his blog The Planet of the Blind. For context, it will be helpful to quote the opening paragraph from the posting, titled "The Complicated Evolution of Hope's Feathers:" "Disability is to poetry as feathers are to birds. ...
... I also thank Katharina Clausius for conversations that continue to shape my thinking in generative ways. 3 The title of this chapter gestures towards Charles Peirce's (1908) essay "A Neglected Argument for the Reality of God." In my initial conception of this chapter, I planned a consistent engagement with Peirce's "play of musement." ...
... It is the inevitable outcome of the just-so impossibility that some inside has no outside. And it is fascinating that this ultimate outside is as much an impossible for physicists as it is for the clodhopper (also Peirce's term) or the theologian (Peirce 1934).67 64 Virtuality refers to the identity of life with change. ...
The late Jonathan Z. Smith was a central influence in the development of a study of religion on a par with the social and even natural sciences. This article reexamines Smith's legacy for the inspiration to build a proper academic study of religion. It looks to Smith's common use of jokes and riddles, grounded in his early studies of Frazer's The Golden Bough, in order to tease out not simply stylistic or methodological concerns , but fundamental philosophical shapings of religion theory. I develop a presentation of this position in what is termed an aesthetic of impossibles, the distinctively human capacity of considering things as equal or identical knowing full well that they are not and doing so without any necessity for reconciliation. This aesthetic is examined and illustrated in a consideration of Smith's views of comparison and mapping. In an extended discussion, it is also considered in terms of human self-moving as the marker of vitality, established in both philosophy and biology. Keywords Jonathan Z. Smith-comparison-mapping-religion theory Jonathan Smith and Mircea Eliade were friends and colleagues for years at the University of Chicago despite what would appear to many as their stark and contentious intellectual differences. They were both my teachers. Eliade AQ 1 AQ 2 AQ 1: Please complement affiliation with required information according to BRILLs standards on author affiliations: Position (optional), Department (or similar), Faculty (or similar), University / Institution, City, State (only for Australia, Canada and the USA), Country. Do you have an ORCID that we should display? AQ 2: Please provide history date
... That is, experience and intelligence would determine the individuals' views about the world and its contents such as education, meaning and purpose of life, politics, law, and more. This is known as metaphysical pluralism (Peirce, 1908;Akinsanya, 2015). ...
One of the most passionate of human creation is sex and people especially Africans were motivated to explore their sexual prowess in order to improve their reproductive performance and well being. Procreation to an African man is second to godliness as such efforts are geared towards enhancing sexual and reproductive performance using traditional and modern sexual enhancers across all African territory. This article examine and evaluates the patterns and use of sex enhancement stimulants and drugs on the reproductive health of the people in Kano metropolis of Kano State-Nigeria. The paper target married men and women only because of the sensitivity of the topic to avoid non response. The study adopted a multistage sampling method to select 8 metropolitan Local Government areas, 16 political wards, 32 locations and 64 streets. Skip method was further use in selecting household and simple random sampling for the selection of respondents for the study. Chi-square was used as a method of analysis for the study. One of the key finding of the study lies on the pattern of traditional utilization of sexual enhancement among men and women in Kano metropolis. The article therefore, recommended that sexual enhancement especially traditional should be regulated to avoid reproductive disorder especially among women that are at high risk
... The second Monist paper "Issues of Pragmaticism" (Peirce 1905c) makes one reference; the first, "What Pragmatism Is", does not (Peirce 1905a). Nor does the published version of the "Neglected Argument for the Reality of God" (Peirce 1908b) refer to EGs. Every catholic loves some woman, 498 where the opponent must instance his catholic, whereupon the respondent can 499 choose his woman accordingly. ...
Peirce wrote in late 1901 a text on formal logic using a special Dragon-Head and Dragon-Tail notation in order to express the relation of logical consequence and its properties. These texts have not been referred to in the literature before. We provide a complete reconstruction and transcription of these previously unpublished sets of manuscript sheets and analyse their main content. In the reconstructed text, Peirce is seen to outline both a general theory of deduction and a general theory of consequence relation. The two are the cornerstones of modern logic and have played a crucial role in its development. From the wider perspective, Peirce is led to these theories by three important generalizations: propositions to all signs, truth to scriptibility, and derivation to transformability. We provide an exposition of such proposed semiotic foundation for logical constants and point out a couple of further innovations in this rare text, including the sheet of assertion, correction as a dual of deduction and the nature of conditionals as variably strict conditionals.
... Kiryushchenko explains that, as a biographer, he uses the general context of 'conceptual-existential situations' (Kiryushchenko 2008: 16, translation added) to draw on the dialectic of the practical and the ideal, action and thought, words and things. For example, Kiryushchenko sees a connection between Peirce's unfortunate life events of the early 1900s (nervous fits, suicidal thoughts, brother James's death, inability to secure employment) and the publication of Peirce's article 'A neglected argument for the reality of God' (Peirce 1908), in which he introduces the terms 'musement' referring to a state of consciousness when 'the muser' lets go of constraints and immerses himself or herself in a spontaneous interplay of ideas, not constricted by a priori limitations but in a realm of thought where different possibilities can meet and clash. The idea of freedom that governs musement as a methodology or a form of cognition obviously clashes with the systematic approach to epistemology and this in itself can indicate that Peirce's intellectual life, also prompted by his chaotic life events, could not be reconciled with the demands of an institution for system, order and predictability -or at least this is how Kiryushchenko explains the pragmatist's clash with official American academia. ...
This article aims to contribute to the Peircean studies by providing an account of the reception of Peirce’s philosophy in Russian academia. Peirce was introduced to Russian scholarship at the beginning of the twentieth century, but Russian scholars’ work on Peirce remains unnoticed for the most part in the international academic world. Presenting an outline of their research fills a certain gap in the Peircean studies demonstrating how Peirce was received in imperial Russia, the USSR and post-Soviet Russian academia. This overview can also serve, to some extent, as a contribution to the studies in cross-cultural communication, because the authors present Russian philosophers’ take on an American philosopher considered in the context of the changing historical and cultural landscape. From being introduced to Peirce via a francophone scholar at the beginning of the twentieth century to criticizing Peirce from the stance of dialectical materialism during the Cold War and exploring Peirce’s original work from various angles in the recent decades, Russophone academics could not avoid being affected by the complexity of cross-cultural communication.
... 50. We extend Peirce's (1958) concept here, by integrating the dimension of time, to an explicit reconstructive procedure. ...
... (Weaver 2018(Weaver : 1287. Following on from the pragmatic maxim, Peirce's (1908) pragmatic model of inquiry is constructed of a cycle of abduction, induction and deduction as a means to explain phenomena. Experience is a central concept of pragmatic inquiry, with a rejection of the Cartesian separation of subjective experience from the objective world (Weaver 2018(Weaver : 1287. ...
Both the field of Development and discipline of Design were conceived from agendas of capitalist driven economic growth. Despite having to stand against this current, a minority of practitioners and academics in both these arenas have critically realigned their intentions towards more human-centred ideals. This Doctoral thesis adds new knowledge to this pursuit through the use of an original theoretical framework that combines both Activity Theory and the Capabilities Approach to systemically explore how people innovate technology. Within the complex Johannesburg food system, this study made use of an embedded multiple-case study of seven innovative small-scale urban farmers to explore why and how they innovate technology. The use of activity system modelling enabled the complex contradictions within and between the various aspects of the participant farmers’ technology innovation activity systems to become more evident. Despite significant capability limitations in terms of their own education, skills, land tenure and access to labour, it was found that the farmers’ innovated technology as a means to extend and function capabilities, particularly with regards to gaining more control over their material environments. However, there were trade-offs, and it was found that a few of the capability extensions were at the expense of other capabilities. The participant farmers’ actions were contextualised within the precarious positions that most of them found themselves as marginalised Black urban farmers in post-apartheid South Africa. Due to this, a key finding was that the participant farmers tended to seed their innovation activities from their social systems as opposed to their technical systems. Despite some of the innovations seeming to be relatively informal and piece-meal, this study was not about celebrating marginalisation or informality, it rather aimed to show that this is a starting point, with many of the farmers’ technological innovations highly appropriate and sustainable for their local contexts. Such a study was, therefore, beneficial in shedding light on South African grassroots innovation that has for too long remained on the margins of traditionally focused Research and Development in the South African National System of Innovation. For the field of Development, the combination of Activity Theory and the Capabilities Approach provides a practical way to operationalise the Capabilities Approach in a more human-centred way, with higher fidelity for the complexities of human lived experience. For both the field of Development and the discipline of Design, this study provides a pragmatic approach to explore the innovative/developmental/designerly actions of everyday individuals, which with appropriate intervention can then be amplified towards more endogenous, appropriate and positive change-making.
Keywords: Design, Development, Activity Theory, Capabilities Approach, Technology, Innovation, Urban Farming, Johannesburg, South Africa
... To enable our imaginations to take advantage of this shift back and forth between analytic and associative modes of thought, Peirce recommended the practice of musement, an occupation of the mind that casts aside all serious purpose and searches in "pure play" for "some connection" between two of the three Universes of Experience (mere Ideas, Brute Actuality of things and facts, and Signs-a Power to establish connections between objects, especially between those in different Universes). 37 As the term "muse" suggests, Peirce's museument harkened back to Plato's description of the poet who is out of his mind and overcome by divine madness from the Muse. What was attributed to a mythical creature in Plato is for Peirce an ability of the artist or architect to engage in lively contemplation of experiences "with speculation concerning its cause." ...
... Dewey had to fight against the claim that he believes that everything that gives satisfaction is true. Critique also came from within: Even Peirce (1908), the founding father of pragmatism, considers James' form of relativistic truth -as the "seeds of death" that infected pragmatism. ...
Agent-based modelling of the political economy of Europe combining three levels of European agents: European level, country level, economic sector level.
The advancement of our knowledge and comprehension of the world around us depends on research. Research is a way of examining issues, putting theories to the test, and coming up with fresh concepts, whether it is in the social sciences, humanities, or sciences. However, it is crucial to adhere to a set methodology in order to perform research that is ethical, rigorous from a scientific standpoint, and yields trustworthy results. The goal of this book is to offer a thorough guide to research protocols with its essence that covers all of the crucial aspects of planning and carrying out a research. This book will give researchers the resources they need to carry out high-quality research, from formulating a research question or hypothesis to choosing the best research design and data collecting techniques to data analysis and interpretation. Researchers of all experience levels, from undergraduates doing their first research project to seasoned researchers seeking to improve their methods, are targeted by this book. It is also meant for professors and mentors who oversee research projects and try to aid students or less experienced colleagues in becoming good researchers. I consulted a wealth of research technique literature in addition to our own research and teaching expertise as I was developing this book. For anybody looking to perform rigorous, moral research that advances human understanding, I believe this book will be an invaluable resource. I would like to express my gratitude to the reviewers who offered insightful criticism on this book as well as to my colleagues and students who have helped me comprehend research methods.
The article analyzes Charles Peirce’s views on traditional arguments for the existence of God: teleological, cosmological, and ontological ones. It shows that Peirce was a religious thinker who, even when he was young, tried to solve the problem of whether it was possible to reason about God. However, he never accepted any standard theistic proof. The teleological argument according to Pierce fails for two reasons: first, evidence given by the order in nature is compatible with both theism and atheism, and secondly, the process of weighing this evidence itself undermines reverence for God. The cosmological argument fails because, at the origin of Peirce's cosmology, there is nothing, not something. This thesis is determined by his theory of objective randomness. So, the cosmological argument doesn’t work. The ontological argument fails for two reasons as well: firstly, Peirce agrees with Kant’s view that being is not a real predicate. Secondly, Peirce himself defines existence as a reaction, which excludes the application of this predicate to God. However, at the end of the article, I analyze one text in which Peirce nonetheless admits the persuasiveness of one non-standard version of the ontological argument and solves the problem of evil.
This chapter criticizes the notion of unilateral control of hypnotic relationships, which is historically hegemonic in hypnosis. As a De-sign principle, the partnership is emphasized as a central reference for hypnotic relationship, where both members are considered as De-signers. Therapists and patients are protagonists in constructing change processes, where they can reconfigure their experiences in order to produce meaning for their lives. Highlighting Peircean phenomenological personages—the artist, the bulldog, and the mathematician—the chapter proposes three phenomenological attitudes for hypnotic relationship. The first attitude is “being with” which is characterized by a deep affective connection, such as proposed by humanist therapies. The second attitude is “dancing with” remarked by body choreography and technical application, as commonly emphasized by pragmatic therapies. The third attitude is “thinking with”, permeated by reflexivity, theoretical questions, and symbolic processes, such as highlighted by psychodynamic and narrative therapies. The chapter also discusses the notion of dialogue as a processes that transcend the conversation due to its teleological, collective role that advances beyond the present moment. An Erickson’s case study will illustrate this discussion of dialogue, considering the temporal distortion and the meaning production for a woman who had suicidal ideas and was a wheelchair user.
This chapter is developed around the discussion on the absolute notion of reality, which is hegemonic in the modern paradigm of science. Through a historical and epistemological reflection on names such as Mesmer, Puységur, Charcot, Freud, and Erickson, it highlights how notions linked to Firstness have been systematically left aside in the study of hypnosis. It emphasizes the role of Milton Erickson’s work—the most essential reference on hypnosis for this book—whose innovative hypnotic approach seemed to have created a broad understanding of hypnosis as an elusive field. Based on some Erickson’s case studies, the chapter discusses some notions of reality related to Peircean categories of chance (related to Firstness), existents (Secondness), and law (Thirdness), considering some essential technical principles such as the utilization approach, and the indirect forms of suggestion. Thus, De-sign proposes the integration of the phenomenological categories, intending to emphasize that notions such as feelings, imagination, and qualities can become central for inquiry on hypnosis.
It is generally accepted that human culture is cumulative, with current theories describing how humans uniquely accumulate “improvements” over time. These spread through populations ‘ratcheting’ them into greater levels of cultural complexity. However, such theories of cumulative cultural evolution have sparked debate and pose theoretical and ethical problems. As a growing number of species demonstrate cumulative cultural abilities, new questions must be asked about what makes human culture so uniquely rich.
Symbolism permeates every facet of culture, and we cannot understand cumulative culture without first explaining the rise of “symbolic behaviour” and language. However, current paleoanthropological thinking questions a simple ‘symbolic revolution’, pointing instead to a mosaic evolution of behaviours across time and regions.
This paper will offer a new theoretical perspective based on the semiotic theories of Charles Sanders Peirce and the posthuman, material physics of Karen Barad. This approach returns to the entangled agency of the universe and demonstrates how matter and meaning are entangled in biological forms.
Far from symbolic behaviour being unique to humans, it is universal to biological life, seen in the semiotic meaning-making (semiosis) and biological plasticity of organisms as they make decisions in intricately complex environments. This relationship between an unknowable universe and the interpretations of organisms, suggests a form of evolution simultaneously driven by agency and natural selection - epigenetically and genetically influenced through agentiality, fallibility, and happenstance.
Using a case study of Oldowan tools, this paper suggests that language and culture are common among life on Earth, and through the communal negotiation of reality, human language and culture emerged alongside deeply felt emotional, social, and biological connections to one another.
Ethnographic fieldwork offers solutions to many of the needs identified in safety research, but it also introduces its own challenges. In particular, the use of ethnography in safety tends to either sympathetically describe safety practice from the point of view of practitioners, or to offer sociological critique of current practice. In this paper we offer a new approach to ethnographic analysis, "Pluralist Function Interrogation", which combines these positions. The methodology sympathetically explores how practices are expected and understood to function, and then critically examines whether the practices work as intended. By doing so, Pluralist Function Interrogation offers a contribution to both safety practice and general understanding , as it makes explicit beliefs that currently shape and inform practice. Drawing on other fieldwork traditions, it aims to uncover the underlying reasons for why things are done the way they are, thereby identifying leverage points for practical change. What sets Pluralist Function Interrogation apart from many other fieldwork traditions in this domain is its sensitivity to the divides within and between practice and academia. Through its pluralistic approach, this methodology acts as a bridge, fostering collaboration and understanding between different perspectives and traditions.
This essay offers an extended, reasoned walk-through Nathan Lyons' path-breaking text, Signs in the Dust. Every so often, a book comes about that manages to show how a variety of philosophical paths, hitherto regarded as separate, are converging on a common terrain. The value of such texts is to name this common terrain, and to go beyond mere juxtaposition of different philosophical trajectories, actually to disclose the deeper affinity that makes them belong together in a coherent whole. This is what this book manages to accomplish: by showing the rich tapestry of inquiries converging around the nature/culture relationship, it successfully retrieves the medieval conversation on natural culture and cultural nature.
We propose a design science research approach to entrepreneurship. We introduce the notion of 'scaffolding artifacts', which support and enable entrepreneurs to pursue the venturing process. We suggest creating such artifacts in a manner that is inspired by design science practices in information systems. The researcher can build on different knowledge types in the research process by drawing from science and practice. We see the design science researcher as a specific 'third role', which differs from the practitioner and the 'naturalistic' researcher. Design science researchers combine knowledge generation with the design of purposeful artifacts, constituting a third way. In entrepreneurship, this third role may become a fruitful way of looking not just 'at the entrepreneurs but looking with them. 1 We suggest an iterative process with five steps to create scaffolding artifacts. It starts with a heuristic front-end, followed by requirement definition, design and implementation of an artifact, validation, and reflection and communication.
Peirce’s cosmogonic philosophy of Nature represents a radical rethinking of the idea of emergence, replacing the traditional metaphysics of mechanism that was dominant within the science of the day with the idea of a chance world as the base or grounding condition of the general order of Nature. The result is a novel and potentially revolutionary account of emergent evolution that sees both the conditions of mechanism and generalized conformity to law as emergent conditions that come into being through evolutionary processes operating at a cosmological scale. By grounding evolutionary cosmogony in the idea of chance Peirce’s philosophy of Nature represents a radical and important departure from much of the emergentist tradition. Most importantly, it offers the groundwork for a general theory of emergence that would see emergent phenomena as generally predictable and explicable part of the general order of Nature as such.
In the aftermath of the 1960s counterculture, a radical immanent worldview took hold of (post)modern consciousness, making it difficult for religions to find their place. Between the 1970s and 1990s, Thomas J.J. Altizer’s (1927-2018) death-of-God theology and David J. Bohm’s (1917-92) New-Age science developed radical immanent visions of God or ultimate reality. These visions can still benefit religious individuals today. This master thesis analyses them through Schellenberg’s definition and Wildman’s models of ultimacy, presenting Altizer’s ‘dialectical movement’ (original ultimacy → apocalypse → ultimate actuality) and Bohm’s ‘holomovement’ (explicate ← implicate ← superimplicate order) as ultimate reality. The concluding comparison places both movements in the ‘religious naturalism’ model of ultimacy M∨A U2-C2, highlighting their mutual elements.
I argue that American pragmatism can be understood as an effort to recuperate a sense of the animality of thought and thus as an example of what Deleuze and Guattari call a “becoming animal” within the field of philosophy. At issue in this becoming animal of pragmatism is the influence of Charles Peirce’s theory of abduction on the history of pragmatism from its origins to its more recent reception within Jacques Derrida’s (pra)grammatology and Brian Massumi’s speculative pragmatism. Predicated on the evolutionary notion that animal instinct is the source of language, thought, and inquiry, Peirce’s theory of creative inference, or “abduction” as he called it, has allowed generations of pragmatists to begin “shaking philosophy’s dust off their feet and following the call of the wild” (James); to recognize in the origin of their thought something like “the movements of a wild creature toward its goal” (Dewey); to define intellectual inquiry as “doing what comes naturally” (Fish), and to pursue such inquiry “without method” (Rorty). Emerging under the ostensible heading of a new “humanism”, pragmatism exceeds what Derrida calls “the anthropological limit” from the very start, relieving humanism of its exclusive claim to logocentrism by reinscribing the question if not the origin of the logos within the animal kingdom. Yet unlike Derrida, whose rejection of biological continuism in the name of difference prevents him from committing fully to the logic of abduction, Massumi is able to rehabilitate Peirce’s theory of abduction as the foundation for his speculative pragmatism as a result of his commitment to a processual ontology that rejects binary oppositions in favor of “disjunctive syntheses” and “zones of indiscernibility.” Article received: April 15, 2020; Article accepted: July 1, 2020; Published online: April 15, 2021; Original scholarly paper
In this paper I define enchanting as "providing a feeling of great liking for something wonderful and fascinating". Research would be wonderful and fascinating if it potentially contributed towards creating a society of flourishing humans. Furthermore, because research is about discovery and the creative development of new knowledge (the delightful aha! moment) it should also be accompanied by enchanting feelings of awe and wonder, such as are usually attendant at moments of joyous first experiences. Behind these hopeful claims for research is the related suspicion that most contemporary social research produces ambivalent feelings about the possibility of achieving well-being and tends to be comparatively uncreative and therefore lack-lustre, lending itself to nihilism, oppression and slavery, despite its claims otherwise. To illustrate my argument, I describe how I struggled to reconcile mainstream actualist (including positivist and empiricist) research and mainstream postmodern research in such a way as to justify and achieve my desire to ensure that my PhD research into environmental education in business and industry contributed in some small way to world change for the better. In the end, I found a solution in the work of critical realist Roy Bhaskar. I then discuss Bhaskar's practical mysticism which is consistent with a this-worldly mysticism. Practical mysticism is also based on an understanding of being as essentially nondual. Therefore the transdisciplinary researcher-as practical mystic-will understand how the creative research process includes 'no mind' or achieving transcendental identification with the bliss-consciousness of non-dual being, also known as 'sat-chit-anand'. Furthermore, if one has an objective to improve some state of affairs, since we are essentially nondual, this necessarily involves a commitment to self as well as universal realisation. Much (but not all) of my methodological journey is reminiscent of the path taken by Ken Wilber and his followers. Amongst other things, our similarities include that: we are motivated by the objective of achieving real transformation towards healthy people and societies; we acknowledge that to accomplish this goal it is necessary to integrate the different academic disciplines (from natural science to theology); we realise that transformation involves personal transformation as well as changes to the world; and we agree that mysticism or spirituality (as it is called by some) is not only necessary but unavoidable in research contexts.
A challenge in building useful artificial intelligence (AI) systems is that people need to understand how they work in order to achieve appropriate trust and reliance. This has become a topic of considerable interest, manifested as a surge of research on Explainable AI (XAI). Much of the research assumes a model in which the AI automatically generates an explanation and presents it to the user, whose understanding of the explanation leads to better performance. Psychological research on explanatory reasoning shows that this is a limited model. The design of XAI systems must be fully informed by a model of cognition and a model of pedagogy, based on empirical evidence of what happens when people try to explain complex systems to other people and what happens as people try to reason out how a complex system works. In this article we discuss how and why C. S. Peirce's notion of abduction is a best model for XAI. Peirce's notion of abduction as an exploratory activity can be regarded as supported by virtue of its concordance with models of expert reasoning that have been developed by modern applied cognitive psychologists.
One key objective of management research is to explain business phenomena. Yet understanding the nature of explanation is essentially a topic in philosophy. This is the first book that bridges the gap between a technical, philosophical treatment of the topic and the more practical needs of management scholars, as well as others across the social sciences. It explores how management phenomena can be explained from a philosophical perspective, and renders sophisticated philosophical arguments understandable by readers without specialized training. Covering virtually all the major aspects of the nature of explanation, this work will enhance empirical and theoretical research, as well as approaches combining the two. With many examples from management literature and business news, this study helps scholars in those fields to improve their research outcomes.
« Pierluigi Basso et Maria Giulia Dondero nous proposent une plongée sans concession dans un univers éminemment problématique : Sémiotique de la photographie peut être lu à la fois comme un livre de référence sur un domaine de pratiques et d’objets culturels propre au XXe siècle, et comme un exemple de problématisation théorique et méthodologique. Les spécialistes de la photographie y trouveront toutes les références nécessaires, et les sémioticiens y verront à l’œuvre une exceptionnelle entreprise de questionnement. » Extrait de la préface de Jacques FONTANILLE.
This dissertation analyzes and evaluates several major productions by Danish philosopher and theologian Søren Kierkegaard (1813–1855). It focuses on three works Kierkegaard authored under pseudonyms – Either / Or (1843), Fear and Trembling (1843), and Philosophical Fragments (1844) – and the non-pseudonymously authored Works of Love (1847). The dissertation argues that for Kierkegaard, Christian faith is a distinctive capacity of the individual human being that enables the individual to organize their desires and pursue the good life in a way that is qualitatively superior to what is available outside of Christianity.
Through exegesis of Kierkegaard’s works, the dissertation identifies two elements of Kierkegaard’s presentation of Christian faith that recur throughout his authorship. The first is an axiom that undergirds Kierkegaard’s conception of the good life, namely that for the best possible life to be lived (that is, the Christian life), a person must ultimately be individually responsible for their own happiness or unhappiness. The second is a complex juxtaposition between Christianity and alternative, non-Christian worldviews (collectively called ‘Paganism’ by Kierkegaard) which Kierkegaard performs to provoke his reader into making the decision to affirm Christianity. If, with the assistance of God, the individual does so (that is, has faith), their desires and motivations are reorganized to enable a higher form of happiness and a new form of moral engagement (love for the neighbor).
The dissertation characterizes this juxtaposition through a stagecraft analogy: the mechane, a crane that lifts a theater actor to simulate flight. The analogy highlights the relationship of asymmetrical dependence between Kierkegaard’s accounts of Christianity and non-Christian alternatives. For an actor to take flight (happiness) with the mechane (Christianity), the hoist (faith) that suspends them must be supported by a tension force from the ground (‘Paganism’). Faith requires awareness that the theological and anthropological scaffolding that makes Christian faith possible is transcendent and distinctive. But at the same time, to avoid compromising the transcendence and distinctiveness of faith, the individual cannot completely foreclose the possibility of that which Christianity negates, for example, through rational proofs or research into the historical origins of the Christian tradition.
This paper proposes a theoretical means of dealing with different perspectives on truth that cannot be resolved into a unified single perspective. Through the development of a dialectical understanding of truth, knowledge and justification, the three can be differentiated into a multitude of interrelations. The focus of this development will be on understanding truth via its relationship to knowledge. Both truth and knowledge will thereby be conceived of as dynamic and revisable. Truth could then be regarded as an accordance of knowledge, which provides the possibility of relating different perspectives on truth via the relationship of their contents of knowledge and their procedures of justification. These relativisations should not give rise to relativism or skepticism but build upon existing structures of reasoning and justification.
Esta colaboración aspira, sobre todo, a invitar a la lectura directa del artículo que Charles S. Peirce publicó en 1908 con el título «A Neglected Argument for the Reality of God». Más de un siglo después de su publicación original, aquel artículo de Peirce no ha perdido actualidad: su lectura atenta sigue dando mucho que pensar. Con esta finalidad, mi exposición está organizada en seis secciones: 1) introducción; 2) presentación de «A Neglected Argument for the Reality of God»; 3) la noción de realidad; 4) el corazón del «Neglected Argument»; 5) la discusión contemporánea: una respuesta a Oya (2021); y 6) conclusión.
In this text, I explore what I have termed “aesthetic theology”. After noting the transference of religious content, function, etc., to art in Modernity, an act that has made art a locus theologicus once again, I analyse one of the main consequences of this phenomenon: art is progressively being considered through what was once purely theological categories, thus giving rise to aesthetic theology. The implication is that some of the solutions that have arisen from theological debate might be useful in the philosophy of art. I also suggest that aesthetic theology can provide theology with a generalized way of reasoning based on aesthetic judgments—judgements formed by postulated consensus instead of forced judgements formed on conceptual grounds. I defend that the formulation of religious judgement has always been of the former sort, such that aesthetic theology may prove itself a useful tool for theologians in developing their thinking about, depiction of, representing, or approaching God.
In his new theory on the evolution of cultures, Antonio Damasio proposes that emotions, although considered as a biological category, play a fundamental role in the formation of cultural processes. In cultural evolution, Damasio argues, feelings and emotions contribute as motives for intellectual creation, as monitors for the success or failure of cultural instruments, as well as participating in the negotiations of interpersonal adjustments required by the cultural process over time. As unconventional as Damasio’s attempt to develop a biology of Culture based on emotions seems to be, a closer study reveals a long scientific tradition of interdisciplinary research connecting experimental psychology and science of symbolic forms.For instance, Charles S. Peirce studied feelings and emotions as carriers of dynamics and energy in cultural and mental processes; as such, they contribute to growth and accumulation of knowledge, which is the precondition for the construction of memory and experience. The following chapter studies the essential function of emotions in the cognitive chain of feeling-reasoning-experience-memory from the Peircean perspective and within the context of contemporary theories of the biology of mind. Subsequently, the biological functions of emotions under discussion will be complemented by a comparison with studies on the theory of symbolic forms, in particular with the notion of images as cultural forms and as vehicles and transmitters of collective emotions and experience.KeywordsAffectCultural EvolutionRealityRelational LogicSymbolic Forms
The hypothetical approach to the supersensible developed by Kant in his three Critiques, exemplified by his analysis of the aesthetic and reflective judgment in his third Critique, with their principle fortuitous purposiveness, can be considered as the basis for a new foundation of metaphysics. According to Kant’s limitation of cognition to the realm of sense intuition, theoretical knowledge of God, the subject, things-in-themselves, transcendental ideas is impossible. This leads to a kind of “negative theology” of the highest principle and the supersensible as a whole. The reasons are rooted in the character of propositional thought, which can only circumscribe a singular, supersensible reality by means of predicative sentences and discursive thought. Taking Kant’s lead, but in contrast to his terminology, I call really existent singularities, including the thinking, knowing, desiring, feeling unique individuals we know as human beings, spontaneities, in order to distinguish them from descriptive characteristics attributed to them by predicative thought. Kant’s “practico-dogmatic” account of the postulates of God and immortality of the soul, based on the “fact of freedom” and its connection to the moral imperative, ensure the possibility of the “highest good” as final aim of moral behaviour — but cannot satisfy our need for knowledge of the supersensible. To “lay the groundwork” for experience of our own self-conscious reality, the reality of others like ourselves, of things which transcend the boundaries of sense intuition, and of true reciprocity, a different method is needed, one which leads us “beyond being and thought” to the unconditional beginning of conditional reality.
The “Cambridge pragmatists”, Charles S. Peirce, William James and Josiah Royce, are at least in two respects significantly indebted to Kant: first, as von Kempski, Apel and Murphey have shown, with regard to the epistemological issues investigated in pragmatism; secondly, with regard to the various pragmatic approaches to religion, something which has been long overlooked. These approaches are best understood as innovative re-readings of Kant’s postulates of freedom, immortality, and God. Since Hilary Putnam pointed out — in his 1992 book Renewing Philosophy — that James’s essay, “The Will to Believe”, in spite of having received a great deal of hostile criticism, is in “its logic, in fact, precise and impeccable”, James’s thoughts are considered by many contemporary philosophers (by Charles Taylor, e.g., and by Hans Joas) as particularly inspiring. James’s approach is based on the modern experience of secularism and interprets Kant’s “postulate” as the “option” to believe. A deepening of the debate on the relevance of Kant’s analysis of the horizon of religious hope with regard to human praxis for a pragmatism-inspired philosophy of religion can be expected from a detailed discussion of the thoughts of Peirce and Royce, of thoughts, which, in complex ways, relate to, as well as criticise, James’s individuum-focused interpretation of religious faith.
Emotion plays important roles in learning, memory, and other cognitive processes; it does so not only in the form of macro-level emotion (e.g., salient affective states and self-reportable motivational currents) but also in the form of micro-level emotion (e.g., subtle feelings and linguistic attributes that are usually processed subconsciously without special attention). According to the Emotion-Involved Processing Hypothesis (EIPH), processing that draws attention to emotional aspects (EmInvProc+) is postulated as a deeper version of semantic processing which has cognitive advantage to facilitate linguistic processing and retention more than non-emotional semantic processing (EmInvProc−). This study empirically investigated whether the EIPH can be experimentally corroborated for learners of a distant foreign language (viz., Japanese learners of English). In the experiment, participants processed visually presented English words that were either positively or negatively valenced under different conditions, followed by the test session in which they engaged in memory tests. Two processing modes were compared (EmInvProc+ vs. EmInvProc−). The dependent variables were correct recall frequency, correct recognition frequency, and correct recognition reaction time. It was revealed that EmInvProc+ was more cognitively facilitatory in making stronger foreign language lexical memory traces than EmInvProc− for all the measures employed in the experiment, regarding both accuracy (correct response frequency) and fluency (correct response reaction time). Therefore, it is implied that EmInvProc+ can be regarded as a sui generis deeper level of processing that is qualitatively distinguishable from mere semantic processing, supporting the Emotion-Involved Processing Hypothesis.
Umberto Eco’s essential contribution to semiotics consisted in finding a theoretical equilibrium between deconstructive tendencies, aiming at presenting cultural habits as pure conventional but naturalized products, and motivational trends, claiming the natural fundament of constructed cultural habits. Fully comprehending and turning into analytical frame the concept of sign in Charles S. Peirce was instrumental to reach such equilibrium. In no other aspect of Umberto Eco’s semiotics it manifests itself with more evidence than in the characterization of indexes. The article seeks to propose a general theorization of their semiotic nature, starting from Umberto Eco’s interpretation of Peirce.
Natural language is a dynamic process in which an axiomatic-logical structure is related to reasoning (sign-to-sign within a closed system relationship); to the body (biological substrate linked to a symbolic system that distinguishes the body itself from externality); and to the social context (which has the role of building the self, a form of mental integration). The human cognitive system (natural intelligence) unites the biological system with the symbolic as any process that goes from the input of a stimulus taken as the starting point of a thought, a belief, and an output of perception resulting from it. Artificial intelligence and cognitive computing must take this union into account because the mind is relational; it works according to a functional hierarchy to build the process of understanding.
Este libro no es una guía de investigación. Lo que aquí se pretende es propiciar la reflexión y el debate con relación a lo que se denominará en este trabajo como la realidad ontológica del diseño, la cual se propone como objeto de estudio de todo proyecto de investigación en diseño. No cabe duda de que esta parte reflexiva ha hecho falta para clarificar el significado y naturaleza de la investigación en diseño. La idea es abrir la discusión en torno al tema y ofrecer una propuesta para concebir esta actividad, definir su personalidad y proponer el pragmatismo como una aproximación adecuada al estudio de la realidad dentro de la cual tiene lugar el acto de diseño. …después de las ciencias «duras», las ciencias sociales han logrado abrir nuevos caminos en la investigación, entre otras razones, por el tiempo y espacio dedicados a la reflexión y a la generación de acuerdos dentro de la comunidad académica y científica. En diseño, es necesario realizar un camino similar. El avance en la investigación dependerá fundamentalmente del proceso de reflexión y debate en torno a lo que es o debería ser la investigación en diseño; su objeto de estudio y la forma de abordarlo. El capítulo 1, describe cómo se concibe y ejerce la investigación en diseño en la actualidad. El capítulo 2, trata sobre el diseño y su realidad ontológica. El capítulo 3 se refiere a la dimensión humana, social e individual del usuario del diseño. El capítulo 4, describe el saber, el sentir y el creer del diseñador. El capítulo 5, analiza el objeto del diseño. El capítulo 6 describe las relaciones entre los elementos ontológicos de la realidad del diseño. El capítulo 7 expone el encuadre y contexto: fase preparatoria para la investigación. Por último, el capítulo 8, aborda el tema sobre el pragmatismo y diseño.
This chapter explores participants’ experiences in the Theater of Lived Experience (TLE), an educational dispositive for adults with life trajectories marked by severe traumatic episodes resulting in deadlock and states of collapse. Participants were accompanied as they created mini-plays: they prepared scripts about a problematic experience, staged them and directing the actors. We adopted a semiological approach to these experiences through in situ observations and ex post interviews to (a) identify the participants’ intentions, concerns, anticipations and knowledge and (b) reconstruct the salient features before and during TLE. Several months later, we again analysed the changes in their life experience. Results showed that TLE offered a break in the participants’ life courses and gained value as an event triggering resilience and dynamic vitality. TLE illustrates a developmental perspective in adult education that uses on artistic mediation and provides grounds for broader reflection on education and resilience.
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