Pub Date : 2023-03-01DOI: 10.2979/trancharpeirsoc.59.2.03
Iris Smith Fischer
Abstract: Peirce's "Lesson in Elocution" (written ca. 1892) provides insight into his ideas on continuity and community through his knowledge of performance cultures such as theatre, elocution, rhetoric, and declamation. This unpublished manuscript constitutes the extant part of an application Peirce drafted to the Episcopal Church's General Theological Seminary for the position of elocution instructor. Continuing Henry C. Johnson, Jr.'s account (published in Transactions [2006] vol. 42, no. 4) of the Lesson as evidence of Peirce's religious practices, this article explores the Lesson as demonstration of his performance knowledge and experience. What would Peirce have brought as philosopher and scientist to the teaching of elocution? Conversely, what did his performance knowledge bring to his work on continuity and community? Outlining significant differences between Peirce's semiotic approach and that of the Seminary's then-current instructor, Francis Thayer Russell, the article argues, employing selected performance theory concepts, that performance often operates in semiosis itself, as Peirce defined it.
摘要:皮尔斯的《演讲课》(大约写于1892年)通过他对戏剧、演讲、修辞和宣言等表演文化的了解，深入了解了他关于连续性和社区的观点。这份未发表的手稿构成了皮尔斯向圣公会神学院申请演讲讲师职位的申请的现存部分。续小亨利·c·约翰逊(Henry C. Johnson, Jr.)的论述(发表于《交易》[2006]第42卷，第2期)。4)《教训》作为皮尔斯宗教实践的证据，本文探讨了《教训》作为他表演知识和经验的展示。作为哲学家和科学家，皮尔斯会给演讲教学带来什么?相反，他的表演知识给他在连续性和社区方面的工作带来了什么?文章概述了皮尔斯的符号学方法与神学院当时的讲师弗朗西斯·塞耶·拉塞尔(Francis Thayer Russell)的符号学方法之间的重大差异，并采用了一些表演理论概念，认为正如皮尔斯所定义的那样，表演通常在符号学本身中运作。
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Pub Date : 2023-03-01DOI: 10.2979/csp.2023.a906862
E. Paul Colella
Abstract: The closing section of James's "Philosophical Conceptions and Practical Results" contains a surprisingly abrupt dismissal of Kant's philosophy. This paper suggests that James's real target is his host, George Holmes Howison, whose Philosophical Union had invited James to speak at Berkeley. James and Howison shared a common commitment to pluralism in opposition to the Absolute monism such as Josiah Royce was developing. Howison relies on Kant's account of the a priori as well as his moral ideal of a Kingdom of Ends in order to fashion a pluralistic form of |idealism that would avoid the errors he found in Absolute monism while also countering the influential evolutionary philosophy of Herbert Spencer. While James shared Howison's opposition to monism, as well as his critical view of Spencer, he did not share his aversion to evolutionary ideas. Ultimately, the pragmatism that he announced at Berkeley would reply to Howison's Kantian approach by retaining a pluralism while building on the modern psychology growing out of evolution. James's position would test the alliance that they had forged against monism. In time, it would prove too fragile to withstand their growing differences until a final break came in the year before James's death.
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Pub Date : 2023-03-01DOI: 10.2979/csp.2023.a906864
Reviewed by: Reintroducing George Herbert Mead by Daniel R. Huebner Andrea Parravicini Daniel R. Huebner Reintroducing George Herbert Mead Routledge, 2022, 116 pp. Reintroducing George Herbert Mead is the second book of a brand new series recently inaugurated by Routledge and dedicated to major sociology theorists who contributed to the discipline with significant works. The book reflects the intent of the series to offer concise and accessible texts that appeal to scholars and students interested in the most relevant themes in thought of a particular figure, the context in which it emerged, as well as its reception and importance to contemporary studies. George Mead is, however, such a rich and complex figure that the text inevitably overflows the banks of studies dedicated to sociology and the social sciences and offers a wider glimpse into the boundless interdisciplinary territory of philosophy and natural sciences. Daniel R. Huebner, professor of sociology at the University of North Carolina (USA), has contributed in the past years with other influential books on Mead, such as Becoming Mead (Huebner, 2014), and co-edited with Hans Joas both the definitive edition of Mind, Self and Society (Mead, 2015) and the multi-authored volume The Timeliness of George Herbert Mead (Joas & Huebner, 2016). Huebner's latest book cleverly condenses into little more than a hundred pages the most important aspects of Mead's life and work, and places them in close connection with the world in which he lived and with the people he influenced. At the same time, it highlights the legacy that this thinker left to research and studies of contemporary thought in social sciences and philosophy. In contrast to his more famous colleague and friend John Dewey, a very prolific writer who had no difficulties to develop his ideas through a number of important books and essays, Mead never managed, due to various reasons, to articulate his groundbreaking ideas in the more systematic form of books or treatises. As Dewey (1931: 310–311) witnessed in his obituary of Mead, although Mead could be judged as "the most original mind in philosophy in the America of the last generation", he "experienced great difficulty in finding adequate verbal expression for his philosophical ideas". It was his students, colleagues, and friends (Charles Morris above all) who, aware of the outstanding force of his philosophic mind, collected papers, manuscripts, notes, and transcripts from his classroom teaching, and published posthumously [End Page 249] his most famous books. Thanks to those publications, and especially to Mind, Self, and Society, Mead is now considered one of the founding fathers of modern sociology, despite the fact that he neither taught in that discipline, nor wrote that book for which he is especially known, as Huebner (p. 3) pointed out. Indeed, Mead's ideas have had a major influence not only on sociology, social psychology, and the behavioral and social sciences more generall
书评:《重新介绍乔治·赫伯特·米德》，作者:丹尼尔·r·休伯纳，安德里亚·帕拉维奇尼·丹尼尔·r·休伯纳《重新介绍乔治·赫伯特·米德》，2022年，116页。《重新介绍乔治·赫伯特·米德》是劳特利奇最近推出的一个全新系列的第二本书，专门介绍那些为这一学科做出重要贡献的主要社会学理论家。这本书反映了该系列的意图，提供简明易懂的文本，吸引学者和学生感兴趣的最相关的主题，在思想的一个特定的人物，在其出现的背景下，以及它的接收和重要性，以当代研究。然而，乔治·米德是一个如此丰富而复杂的人物，以至于本书不可避免地充斥着致力于社会学和社会科学的研究，并为哲学和自然科学的无限跨学科领域提供了更广泛的一瞥。Daniel R. Huebner是北卡罗来纳大学(美国)的社会学教授，在过去的几年里，他撰写了其他关于米德的有影响力的书籍，如《成为米德》(Huebner, 2014)，并与Hans Joas共同编辑了《心灵、自我和社会》的最终版本(Mead, 2015)和《乔治·赫伯特·米德的时间性》(Joas & Huebner, 2016)。休伯纳的新书巧妙地将米德生活和工作中最重要的方面浓缩在一百多页的篇幅里，并将它们与他生活的世界以及受他影响的人紧密联系在一起。同时，它突出了这位思想家留给当代社会科学和哲学思想的研究和研究的遗产。与他更著名的同事和朋友约翰·杜威(John Dewey)不同，杜威是一位非常多产的作家，通过许多重要的书籍和论文毫不费力地发展了自己的思想，而米德由于各种原因，从未设法以更系统的书籍或论文形式阐明他的开创性思想。正如杜威(1931:310-311)在他对米德的讣告中所见证的那样，尽管米德可以被认为是“上一代美国哲学界最具原创性的人”，但他“在为自己的哲学思想寻找适当的语言表达方面经历了极大的困难”。正是他的学生、同事和朋友(尤其是查尔斯·莫里斯)意识到他哲学思想的杰出力量，收集了他的论文、手稿、笔记和课堂教学记录，并在他死后出版了他最著名的书。多亏了这些出版物，尤其是《心灵、自我与社会》，米德现在被认为是现代社会学的奠基人之一，尽管他既没有教过这门学科，也没有写过休伯纳(第3页)指出的那本书。的确，米德的思想不仅对社会学、社会心理学、行为科学和社会科学产生了重大影响，而且他的跨学科哲学也在许多其他领域产生了影响，比如物理科学、生物学、历史和世界宗教文学(杜威，1931:312)。尽管他的学识渊博，但他的思想总是在寻找与具体生活问题的实际联系。作为一位实用主义思想家，米德将他的理论作为实践工具，以更好地理解如何面对他所处时代和社会的紧迫问题。至于它的结构，这本书分为四个主要章节，进一步阐明了各个小节。文本丰富了几个有用的数字(每章三个)，这些数字作为信息框说明了与米德有关的有趣方面。第一部分介绍了这位北美哲学家的生活和影响，在最近的学术研究之后，这部分改变了我们对他的了解。这一章特别关注他对社会改革的努力，但也强调了他对殖民和战争的参与，对他死后出版的文本进行了批判性的重新解释，并重新发现了他作品中丢失的重要方面。作者将米德的哲学与他生活的不同方面紧密联系起来的方式特别有趣。与米德的生活有关的值得注意的方面还包括赫尔大厦社会解决方案的重要性……
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Pub Date : 2023-03-01DOI: 10.2979/trancharpeirsoc.59.2.05
Reviewed by: Handbook of Cognitive Mathematics ed. by Marcel Danesi Nathan Haydon Marcel Danesi (Ed) Handbook of Cognitive Mathematics Cham, Switzerland: Springer International, 2022, vii + 1383, including index For one acquainted with C.S. Peirce, it is hard to see Springer's recent Handbook of Cognitive Mathematics (editor: Marcel Danesi) through none other than a Peircean lens. Short for the cognitive science of mathematics, such a modern, scientific pursuit into the nature and study of mathematical practice would no doubt be found agreeable to Peirce. The fact that references to Peirce appear often throughout the Handbook is a welcome find, with Peirce's ideas being a key subject of half a dozen chapters, and where a reader of any other chapter may well find further connections to Peirce's ideas. After spending time with the Handbook, it is clear that cognitive mathematics has not only embraced some of Pierce's ideas but may be at an important forefront of Peirce studies. In the end, the field may well be an area a Peircean should pay attention to. The book itself is pitched as a reference volume to the field (p. v) with the necessary background to familiarize oneself with the aims and results. The connection to cognitive science may call to mind detailed cognitive models [Ch. 10–14], theories on the origins of numeracy and other theories behind the biological and evolutionary requirements of mathematical thought [Ch.15–18], and the like. These are all present. But a key theme of the Handbook is to situate mathematics not just within more traditional 'cognitive' faculties and the more formal, i.e. algebraic, presentations of mathematics, but also to place mathematics within other human faculties and practices, from the arts to language [Ch. 19–22], within education and learning more broadly [Ch. 23–26], and in relation to the significant, though at first perhaps less quantitative parts of mathematics, like the use of metaphor, gesture, analogy, [End Page 243] abstraction, as well as further cultural and ethnographic considerations [Ch. 5–8]. The Handbook has explicitly taken a broader, more interdisciplinary approach (p. vi–vii) towards the scientific aspects of mathematical practice—choosing to regulate the study not by antecedently drawn opinions about what mathematics is (or has traditionally been taken to be) but by what future quantifiable and diverse study may come to bear on the practice and have to say about those engaging in it. This broad interdisciplinarity has a pragmatist ring, where theory cannot so easily be separated from the normative, social, and, more generally, the more thoroughly human aspects that we encounter and employ when we engage in it. Two further commitments of cognitive mathematics steer us even closer towards Peirce's views. The first—going back, for example, to Lakoff and Núñez's Where Mathematics Comes From (2000), which is taken to be a key early work in shaping the field—is that mathematics is taken to be a
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Pub Date : 2023-03-01DOI: 10.2979/trancharpeirsoc.59.2.08
Reviewed by: Reintroducing George Herbert Mead by Daniel R. Huebner Andrea Parravicini Daniel R. Huebner Reintroducing George Herbert Mead Routledge, 2022, 116 pp. Reintroducing George Herbert Mead is the second book of a brand new series recently inaugurated by Routledge and dedicated to major sociology theorists who contributed to the discipline with significant works. The book reflects the intent of the series to offer concise and accessible texts that appeal to scholars and students interested in the most relevant themes in thought of a particular figure, the context in which it emerged, as well as its reception and importance to contemporary studies. George Mead is, however, such a rich and complex figure that the text inevitably overflows the banks of studies dedicated to sociology and the social sciences and offers a wider glimpse into the boundless interdisciplinary territory of philosophy and natural sciences. Daniel R. Huebner, professor of sociology at the University of North Carolina (USA), has contributed in the past years with other influential books on Mead, such as Becoming Mead (Huebner, 2014), and co-edited with Hans Joas both the definitive edition of Mind, Self and Society (Mead, 2015) and the multi-authored volume The Timeliness of George Herbert Mead (Joas & Huebner, 2016). Huebner's latest book cleverly condenses into little more than a hundred pages the most important aspects of Mead's life and work, and places them in close connection with the world in which he lived and with the people he influenced. At the same time, it highlights the legacy that this thinker left to research and studies of contemporary thought in social sciences and philosophy. In contrast to his more famous colleague and friend John Dewey, a very prolific writer who had no difficulties to develop his ideas through a number of important books and essays, Mead never managed, due to various reasons, to articulate his groundbreaking ideas in the more systematic form of books or treatises. As Dewey (1931: 310–311) witnessed in his obituary of Mead, although Mead could be judged as "the most original mind in philosophy in the America of the last generation", he "experienced great difficulty in finding adequate verbal expression for his philosophical ideas". It was his students, colleagues, and friends (Charles Morris above all) who, aware of the outstanding force of his philosophic mind, collected papers, manuscripts, notes, and transcripts from his classroom teaching, and published posthumously [End Page 249] his most famous books. Thanks to those publications, and especially to Mind, Self, and Society, Mead is now considered one of the founding fathers of modern sociology, despite the fact that he neither taught in that discipline, nor wrote that book for which he is especially known, as Huebner (p. 3) pointed out. Indeed, Mead's ideas have had a major influence not only on sociology, social psychology, and the behavioral and social sciences more generall
书评:《重新介绍乔治·赫伯特·米德》，作者:丹尼尔·r·休伯纳，安德里亚·帕拉维奇尼·丹尼尔·r·休伯纳《重新介绍乔治·赫伯特·米德》，2022年，116页。《重新介绍乔治·赫伯特·米德》是劳特利奇最近推出的一个全新系列的第二本书，专门介绍那些为这一学科做出重要贡献的主要社会学理论家。这本书反映了该系列的意图，提供简明易懂的文本，吸引学者和学生感兴趣的最相关的主题，在思想的一个特定的人物，在其出现的背景下，以及它的接收和重要性，以当代研究。然而，乔治·米德是一个如此丰富而复杂的人物，以至于本书不可避免地充斥着致力于社会学和社会科学的研究，并为哲学和自然科学的无限跨学科领域提供了更广泛的一瞥。Daniel R. Huebner是北卡罗来纳大学(美国)的社会学教授，在过去的几年里，他撰写了其他关于米德的有影响力的书籍，如《成为米德》(Huebner, 2014)，并与Hans Joas共同编辑了《心灵、自我和社会》的最终版本(Mead, 2015)和《乔治·赫伯特·米德的时间性》(Joas & Huebner, 2016)。休伯纳的新书巧妙地将米德生活和工作中最重要的方面浓缩在一百多页的篇幅里，并将它们与他生活的世界以及受他影响的人紧密联系在一起。同时，它突出了这位思想家留给当代社会科学和哲学思想的研究和研究的遗产。与他更著名的同事和朋友约翰·杜威(John Dewey)不同，杜威是一位非常多产的作家，通过许多重要的书籍和论文毫不费力地发展了自己的思想，而米德由于各种原因，从未设法以更系统的书籍或论文形式阐明他的开创性思想。正如杜威(1931:310-311)在他对米德的讣告中所见证的那样，尽管米德可以被认为是“上一代美国哲学界最具原创性的人”，但他“在为自己的哲学思想寻找适当的语言表达方面经历了极大的困难”。正是他的学生、同事和朋友(尤其是查尔斯·莫里斯)意识到他哲学思想的杰出力量，收集了他的论文、手稿、笔记和课堂教学记录，并在他死后出版了他最著名的书。多亏了这些出版物，尤其是《心灵、自我与社会》，米德现在被认为是现代社会学的奠基人之一，尽管他既没有教过这门学科，也没有写过休伯纳(第3页)指出的那本书。的确，米德的思想不仅对社会学、社会心理学、行为科学和社会科学产生了重大影响，而且他的跨学科哲学也在许多其他领域产生了影响，比如物理科学、生物学、历史和世界宗教文学(杜威，1931:312)。尽管他的学识渊博，但他的思想总是在寻找与具体生活问题的实际联系。作为一位实用主义思想家，米德将他的理论作为实践工具，以更好地理解如何面对他所处时代和社会的紧迫问题。至于它的结构，这本书分为四个主要章节，进一步阐明了各个小节。文本丰富了几个有用的数字(每章三个)，这些数字作为信息框说明了与米德有关的有趣方面。第一部分介绍了这位北美哲学家的生活和影响，在最近的学术研究之后，这部分改变了我们对他的了解。这一章特别关注他对社会改革的努力，但也强调了他对殖民和战争的参与，对他死后出版的文本进行了批判性的重新解释，并重新发现了他作品中丢失的重要方面。作者将米德的哲学与他生活的不同方面紧密联系起来的方式特别有趣。与米德的生活有关的值得注意的方面还包括赫尔大厦社会解决方案的重要性……
{"title":"Reintroducing George Herbert Mead by Daniel R. Huebner (review)","authors":"","doi":"10.2979/trancharpeirsoc.59.2.08","DOIUrl":"https://doi.org/10.2979/trancharpeirsoc.59.2.08","url":null,"abstract":"Reviewed by: Reintroducing George Herbert Mead by Daniel R. Huebner Andrea Parravicini Daniel R. Huebner Reintroducing George Herbert Mead Routledge, 2022, 116 pp. Reintroducing George Herbert Mead is the second book of a brand new series recently inaugurated by Routledge and dedicated to major sociology theorists who contributed to the discipline with significant works. The book reflects the intent of the series to offer concise and accessible texts that appeal to scholars and students interested in the most relevant themes in thought of a particular figure, the context in which it emerged, as well as its reception and importance to contemporary studies. George Mead is, however, such a rich and complex figure that the text inevitably overflows the banks of studies dedicated to sociology and the social sciences and offers a wider glimpse into the boundless interdisciplinary territory of philosophy and natural sciences. Daniel R. Huebner, professor of sociology at the University of North Carolina (USA), has contributed in the past years with other influential books on Mead, such as Becoming Mead (Huebner, 2014), and co-edited with Hans Joas both the definitive edition of Mind, Self and Society (Mead, 2015) and the multi-authored volume The Timeliness of George Herbert Mead (Joas & Huebner, 2016). Huebner's latest book cleverly condenses into little more than a hundred pages the most important aspects of Mead's life and work, and places them in close connection with the world in which he lived and with the people he influenced. At the same time, it highlights the legacy that this thinker left to research and studies of contemporary thought in social sciences and philosophy. In contrast to his more famous colleague and friend John Dewey, a very prolific writer who had no difficulties to develop his ideas through a number of important books and essays, Mead never managed, due to various reasons, to articulate his groundbreaking ideas in the more systematic form of books or treatises. As Dewey (1931: 310–311) witnessed in his obituary of Mead, although Mead could be judged as \"the most original mind in philosophy in the America of the last generation\", he \"experienced great difficulty in finding adequate verbal expression for his philosophical ideas\". It was his students, colleagues, and friends (Charles Morris above all) who, aware of the outstanding force of his philosophic mind, collected papers, manuscripts, notes, and transcripts from his classroom teaching, and published posthumously [End Page 249] his most famous books. Thanks to those publications, and especially to Mind, Self, and Society, Mead is now considered one of the founding fathers of modern sociology, despite the fact that he neither taught in that discipline, nor wrote that book for which he is especially known, as Huebner (p. 3) pointed out. Indeed, Mead's ideas have had a major influence not only on sociology, social psychology, and the behavioral and social sciences more generall","PeriodicalId":45325,"journal":{"name":"TRANSACTIONS OF THE CHARLES S PEIRCE SOCIETY","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135533346","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.2979/csp.2023.a906865
Reviewed by: Pragmatist Ethics: A Problem-Based Approach to What Matters by James Jakób Liszka Henrik Rydenfelt James Jakób Liszka (Ed) Pragmatist Ethics: A Problem-Based Approach to What Matters Albany: SUNY Press, 2021; 192 pp., incl. index There appears to be increasing interest in public discussion and debate on ethical issues in our societies motivated by concerns regarding economic growth within the limits of the environment, the development [End Page 253] of "autonomous" machines and advances in artificial intelligence, and issues of justice and equality under conditions of global emergencies such as climate change. Over the past twenty years, numerous philosophers have produced important works on the ethical perspectives and social and political philosophy of the classic thinkers of the pragmatist tradition, including several volumes on John Dewey and William James, and a volume on Charles S. Peirce that James Liszka also published in 2021. However, there exist few general statements of the potential of the pragmatist approach to the topic of ethics in general. For this reason, Liszka's new book outlining pragmatist ethics is welcome. Despite its concise presentation of only about 170 pages, Liszka manages to discuss a number of pragmatist notions and views both in their historical context and in contrast and comparison with contemporary arguments, particularly ones developed in the fields of metaethics and normative ethics of the analytic tradition. As both a scholar and a philosopher, Liszka offers his own perspective on the pragmatist approach and what is unique and distinctive about it. In the introduction, the pragmatist perspective is described as beginning with an examination of actual problems to develop solutions that may reveal what would be good or better than the present, rather than aiming at the development of a concept of the good that could then be applied in particular cases. The remainder of the book can be characterised as developing this notion of ethics through the lenses of philosophical debates, both historical and contemporary, on practical reasoning, community, inquiry, and moral progress. Following the introduction, Liszka presents in the second chapter his pragmatist, problem-based ethics as a response to the "tragedy of life", in the sense of an inevitable conflict of goods and values, with the melioristic slogan "solve problems, and good will follow". In the third chapter, Liszka delves deeper into the roots of his problem-based ethics by looking at the writings of the classical pragmatists, including Peirce's maxim of pragmatism, James's account of truth as that which brings us into a satisfactory relation with other parts of our experience, Peirce's notion of the community of inquiry, and Dewey's account of democracy as the setting for solving the problems of the community. James Wallace's account of practices as potential solutions for problems provides Liszka with an important stepping stone to his conclus
{"title":"Pragmatist Ethics: A Problem-Based Approach to What Matters by James Jakób Liszka (review)","authors":"","doi":"10.2979/csp.2023.a906865","DOIUrl":"https://doi.org/10.2979/csp.2023.a906865","url":null,"abstract":"Reviewed by: Pragmatist Ethics: A Problem-Based Approach to What Matters by James Jakób Liszka Henrik Rydenfelt James Jakób Liszka (Ed) Pragmatist Ethics: A Problem-Based Approach to What Matters Albany: SUNY Press, 2021; 192 pp., incl. index There appears to be increasing interest in public discussion and debate on ethical issues in our societies motivated by concerns regarding economic growth within the limits of the environment, the development [End Page 253] of \"autonomous\" machines and advances in artificial intelligence, and issues of justice and equality under conditions of global emergencies such as climate change. Over the past twenty years, numerous philosophers have produced important works on the ethical perspectives and social and political philosophy of the classic thinkers of the pragmatist tradition, including several volumes on John Dewey and William James, and a volume on Charles S. Peirce that James Liszka also published in 2021. However, there exist few general statements of the potential of the pragmatist approach to the topic of ethics in general. For this reason, Liszka's new book outlining pragmatist ethics is welcome. Despite its concise presentation of only about 170 pages, Liszka manages to discuss a number of pragmatist notions and views both in their historical context and in contrast and comparison with contemporary arguments, particularly ones developed in the fields of metaethics and normative ethics of the analytic tradition. As both a scholar and a philosopher, Liszka offers his own perspective on the pragmatist approach and what is unique and distinctive about it. In the introduction, the pragmatist perspective is described as beginning with an examination of actual problems to develop solutions that may reveal what would be good or better than the present, rather than aiming at the development of a concept of the good that could then be applied in particular cases. The remainder of the book can be characterised as developing this notion of ethics through the lenses of philosophical debates, both historical and contemporary, on practical reasoning, community, inquiry, and moral progress. Following the introduction, Liszka presents in the second chapter his pragmatist, problem-based ethics as a response to the \"tragedy of life\", in the sense of an inevitable conflict of goods and values, with the melioristic slogan \"solve problems, and good will follow\". In the third chapter, Liszka delves deeper into the roots of his problem-based ethics by looking at the writings of the classical pragmatists, including Peirce's maxim of pragmatism, James's account of truth as that which brings us into a satisfactory relation with other parts of our experience, Peirce's notion of the community of inquiry, and Dewey's account of democracy as the setting for solving the problems of the community. James Wallace's account of practices as potential solutions for problems provides Liszka with an important stepping stone to his conclus","PeriodicalId":45325,"journal":{"name":"TRANSACTIONS OF THE CHARLES S PEIRCE SOCIETY","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135533649","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.2979/csp.2023.a906861
Iris Smith Fischer
Abstract: Peirce's "Lesson in Elocution" (written ca. 1892) provides insight into his ideas on continuity and community through his knowledge of performance cultures such as theatre, elocution, rhetoric, and declamation. This unpublished manuscript constitutes the extant part of an application Peirce drafted to the Episcopal Church's General Theological Seminary for the position of elocution instructor. Continuing Henry C. Johnson, Jr.'s account (published in Transactions [2006] vol. 42, no. 4) of the Lesson as evidence of Peirce's religious practices, this article explores the Lesson as demonstration of his performance knowledge and experience. What would Peirce have brought as philosopher and scientist to the teaching of elocution? Conversely, what did his performance knowledge bring to his work on continuity and community? Outlining significant differences between Peirce's semiotic approach and that of the Seminary's then-current instructor, Francis Thayer Russell, the article argues, employing selected performance theory concepts, that performance often operates in semiosis itself, as Peirce defined it.
摘要:皮尔斯的《演讲课》(大约写于1892年)通过他对戏剧、演讲、修辞和宣言等表演文化的了解，深入了解了他关于连续性和社区的观点。这份未发表的手稿构成了皮尔斯向圣公会神学院申请演讲讲师职位的申请的现存部分。续小亨利·c·约翰逊(Henry C. Johnson, Jr.)的论述(发表于《交易》[2006]第42卷，第2期)。4)《教训》作为皮尔斯宗教实践的证据，本文探讨了《教训》作为他表演知识和经验的展示。作为哲学家和科学家，皮尔斯会给演讲教学带来什么?相反，他的表演知识给他在连续性和社区方面的工作带来了什么?文章概述了皮尔斯的符号学方法与神学院当时的讲师弗朗西斯·塞耶·拉塞尔(Francis Thayer Russell)的符号学方法之间的重大差异，并采用了一些表演理论概念，认为正如皮尔斯所定义的那样，表演通常在符号学本身中运作。
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Pub Date : 2023-03-01DOI: 10.2979/trancharpeirsoc.59.2.01
Francesco Bellucci, Matteo Santarelli
Abstract: "Issues of Pragmaticism" (1905) contains the only published version of Peirce's doctrine of "critical common-sensism." One of the claims of that doctrine is that common sense beliefs are invariably vague. In this paper, we seek to explain this claim. We begin by providing a philological reconstruction of the drafts of "Issues of Pragmaticism" and a comparison of Peirce's several, successive expositions of critical common-sensism across those drafts. Then we examine Peirce's theory of vagueness; we show that there is both a "subjectal" and a "predicative" variety of vagueness, and that Peirce construes predicative vagueness according to three distinct models. Finally, we assess in what sense, i.e., according to which of the three models, common sense beliefs may be said to be invariably vague.
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Pub Date : 2023-03-01DOI: 10.2979/trancharpeirsoc.59.2.02
Ulf Schulenberg
Abstract: It is difficult to approach a phenomenon as complex as the renaissance of pragmatism without considering the contemporary significance of pragmatist aesthetics. At the same time, however, one ought to note that pragmatist aesthetics has not yet reached its full potential. This is primarily due to the legacy of John Dewey's aesthetics. In pragmatist studies, the problematic consequences of Dewey's idealism in aesthetics have been insufficiently criticized. In order to confront this desideratum, pragmatist aesthetics ought to establish a dialogue with continental aesthetics. This essay advances the argument that pragmatist aesthetics will profit from considering Nietzsche's radical insights and far-reaching suggestions. Concentrating on a comparison between Dewey and Nietzsche, the essay discusses three aspects: the relation between art and life; the question of art's noncognitivism; and the question of aesthetic form and its significance for modern art.
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Pub Date : 2023-03-01DOI: 10.2979/trancharpeirsoc.59.2.04
E. Paul Colella
Abstract: The closing section of James's "Philosophical Conceptions and Practical Results" contains a surprisingly abrupt dismissal of Kant's philosophy. This paper suggests that James's real target is his host, George Holmes Howison, whose Philosophical Union had invited James to speak at Berkeley. James and Howison shared a common commitment to pluralism in opposition to the Absolute monism such as Josiah Royce was developing. Howison relies on Kant's account of the a priori as well as his moral ideal of a Kingdom of Ends in order to fashion a pluralistic form of |idealism that would avoid the errors he found in Absolute monism while also countering the influential evolutionary philosophy of Herbert Spencer. While James shared Howison's opposition to monism, as well as his critical view of Spencer, he did not share his aversion to evolutionary ideas. Ultimately, the pragmatism that he announced at Berkeley would reply to Howison's Kantian approach by retaining a pluralism while building on the modern psychology growing out of evolution. James's position would test the alliance that they had forged against monism. In time, it would prove too fragile to withstand their growing differences until a final break came in the year before James's death.
{"title":"An Uneasy Alliance in the Battle of the Absolute: William James and George Holmes Howison","authors":"E. Paul Colella","doi":"10.2979/trancharpeirsoc.59.2.04","DOIUrl":"https://doi.org/10.2979/trancharpeirsoc.59.2.04","url":null,"abstract":"Abstract: The closing section of James's \"Philosophical Conceptions and Practical Results\" contains a surprisingly abrupt dismissal of Kant's philosophy. This paper suggests that James's real target is his host, George Holmes Howison, whose Philosophical Union had invited James to speak at Berkeley. James and Howison shared a common commitment to pluralism in opposition to the Absolute monism such as Josiah Royce was developing. Howison relies on Kant's account of the a priori as well as his moral ideal of a Kingdom of Ends in order to fashion a pluralistic form of |idealism that would avoid the errors he found in Absolute monism while also countering the influential evolutionary philosophy of Herbert Spencer. While James shared Howison's opposition to monism, as well as his critical view of Spencer, he did not share his aversion to evolutionary ideas. Ultimately, the pragmatism that he announced at Berkeley would reply to Howison's Kantian approach by retaining a pluralism while building on the modern psychology growing out of evolution. James's position would test the alliance that they had forged against monism. In time, it would prove too fragile to withstand their growing differences until a final break came in the year before James's death.","PeriodicalId":45325,"journal":{"name":"TRANSACTIONS OF THE CHARLES S PEIRCE SOCIETY","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135533519","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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