Pub Date : 2023-01-01DOI: 10.2979/trancharpeirsoc.59.1.05
Kelly Ann Cunningham
Jane Addams’ short book The Long Road of Woman’s Memory, which has largely been ignored by philosophers, identifies two important powers of memory. In addition to consoling the elderly and enabling them to make meanings of their pasts, memories also have the power to calcify into stories that reinforce shared moral values and incite moral progress. These observations serve as the starting point for a conversation on narrative medicine and its potential for improving medical treatment for patients receiving end-of-life care. In addition to filling in one of the many gaps that exists in the literature surrounding Addams’ work, I also aim to contribute to the growing scholarship on person-centered end-of-life care in the field of bioethics.
简·亚当斯(Jane adams)的短篇小说《女性记忆的漫长之路》(The Long Road of Woman’s Memory)在很大程度上被哲学家们所忽视，书中指出了记忆的两种重要力量。除了安慰老年人，使他们能够理解自己的过去之外，记忆还有一种力量，可以固化成故事，强化共同的道德价值观，激发道德进步。这些观察结果可以作为关于叙事医学及其对接受临终关怀的患者改善医疗的潜力的对话的起点。除了填补围绕亚当斯工作的众多文献中的一个空白之外，我还旨在为生物伦理学领域中以人为中心的临终关怀的不断增长的奖学金做出贡献。
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Abstract:In my response to the commentators, I agree with Rosa Mayorga that Duns Scotus should be included as an important influence on Peirce's notion of agency, as well as his sense of the highest good. I explain, however, how Peirce's triadic view of agency is an improvement that relates to current debates between moral internalism and externalism. In response to Diana Heney, I defend Peirce's notion of evolutionary love as a form of intergenerational altruism, necessary to any community of inquiry. I also argue, in response to her query, that Peirce did not subscribe to moral perfectionism. Instead, there is good reasons to think that he was a meliorist in Dewey's sense. The end is improvement, which seems to be an endless process, rather than the movement towards a static end. I agree with Aaron Wilson's claim that the pragmatic definition of truth implies the convergence theory of truth. However, I explain how the convergence theory of truth might be elaborated as to apply to ethical claims. I also discuss how the 'would be' of the convergence theory of truth is a problematic measure of moral claims. Like progress in science, it is better to measure a moral norm in terms of its improvement from previous ones. I take issue with Wilson's account of moral reality and his claim that truth can be attained by individuals in the absence of community. I end by arguing that reasonableness has to be understood as a process rather than a perfected state.
{"title":"Charles Peirce on Ethics, Esthetics and the Normative Sciences: Response to Commentators","authors":"James Liszka","doi":"10.4324/9781003160892","DOIUrl":"https://doi.org/10.4324/9781003160892","url":null,"abstract":"Abstract:In my response to the commentators, I agree with Rosa Mayorga that Duns Scotus should be included as an important influence on Peirce's notion of agency, as well as his sense of the highest good. I explain, however, how Peirce's triadic view of agency is an improvement that relates to current debates between moral internalism and externalism. In response to Diana Heney, I defend Peirce's notion of evolutionary love as a form of intergenerational altruism, necessary to any community of inquiry. I also argue, in response to her query, that Peirce did not subscribe to moral perfectionism. Instead, there is good reasons to think that he was a meliorist in Dewey's sense. The end is improvement, which seems to be an endless process, rather than the movement towards a static end. I agree with Aaron Wilson's claim that the pragmatic definition of truth implies the convergence theory of truth. However, I explain how the convergence theory of truth might be elaborated as to apply to ethical claims. I also discuss how the 'would be' of the convergence theory of truth is a problematic measure of moral claims. Like progress in science, it is better to measure a moral norm in terms of its improvement from previous ones. I take issue with Wilson's account of moral reality and his claim that truth can be attained by individuals in the absence of community. I end by arguing that reasonableness has to be understood as a process rather than a perfected state.","PeriodicalId":45325,"journal":{"name":"TRANSACTIONS OF THE CHARLES S PEIRCE SOCIETY","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82790867","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 : 2022-12-01DOI: 10.2979/trancharpeirsoc.58.3.06
A. Wilson
Abstract:Peirce held a convergence theory of moral truth, as James Liszka persuasively argues in Charles Peirce on Ethics, Esthetics, and the Normative Sciences (2021). Here I emphasize: (1) that Peirce's convergence theory follows from the application of the maxim of pragmatism to the concept of moral goodness or rightness; (2) that in connection with Peirce's account of the ethical summum bonum, morally right action can be understood as action that conforms or contributes to the growth of concrete reasonableness; and (3) that, for Peirce, the growth of concrete reasonableness seems to be a movement or development toward "God". While I broadly agree with Liszka's approach, I highlight some disagreements. As do many readers of Peirce, Liszka seems to regard the convergence of beliefs and habits as necessarily a convergance among the "indefinite community" of distinct persons or inquirers; however, there is sufficient evidence that Peirce came to think that, if any given person were to live long enough, they would come to the same conclusions or rest in the same habits on their own. With respect to morality, even the most evil person would eventually come around to the moral truth.
{"title":"Remarks on James Liszka's Charles Peirce on Ethics, Esthetics and the Normative Sciences","authors":"A. Wilson","doi":"10.2979/trancharpeirsoc.58.3.06","DOIUrl":"https://doi.org/10.2979/trancharpeirsoc.58.3.06","url":null,"abstract":"Abstract:Peirce held a convergence theory of moral truth, as James Liszka persuasively argues in Charles Peirce on Ethics, Esthetics, and the Normative Sciences (2021). Here I emphasize: (1) that Peirce's convergence theory follows from the application of the maxim of pragmatism to the concept of moral goodness or rightness; (2) that in connection with Peirce's account of the ethical summum bonum, morally right action can be understood as action that conforms or contributes to the growth of concrete reasonableness; and (3) that, for Peirce, the growth of concrete reasonableness seems to be a movement or development toward \"God\". While I broadly agree with Liszka's approach, I highlight some disagreements. As do many readers of Peirce, Liszka seems to regard the convergence of beliefs and habits as necessarily a convergance among the \"indefinite community\" of distinct persons or inquirers; however, there is sufficient evidence that Peirce came to think that, if any given person were to live long enough, they would come to the same conclusions or rest in the same habits on their own. With respect to morality, even the most evil person would eventually come around to the moral truth.","PeriodicalId":45325,"journal":{"name":"TRANSACTIONS OF THE CHARLES S PEIRCE SOCIETY","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89862715","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 : 2022-12-01DOI: 10.2979/trancharpeirsoc.58.3.08
C. de Waal
{"title":"Charles S. Peirce: Selected Writings on Semiotics 1894–1912 Edited by Francesco Bellucci","authors":"C. de Waal","doi":"10.2979/trancharpeirsoc.58.3.08","DOIUrl":"https://doi.org/10.2979/trancharpeirsoc.58.3.08","url":null,"abstract":"","PeriodicalId":45325,"journal":{"name":"TRANSACTIONS OF THE CHARLES S PEIRCE SOCIETY","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48341925","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 : 2022-12-01DOI: 10.2979/trancharpeirsoc.58.3.04
R. Mayorga
Abstract:The influence of John Duns Scotus' doctrine of the free will on Charles Peirce's normative theory is proposed in the context of commentaries on James J. Liszka's latest book on Peirce and the normative sciences.
摘要:本文通过对里斯卡(James J. Liszka)最新著作《皮尔斯与规范科学》(Peirce and The normative sciences)的评注，探讨了约翰·邓斯·司各脱(John Duns Scotus)的自由意志学说对查尔斯·皮尔斯规范理论的影响。
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Pub Date : 2022-12-01DOI: 10.2979/trancharpeirsoc.58.3.01
Daniel R. Huebner
Abstract:Viennese philosopher and sociologist Wilhelm Jerusalem (1854–1923) has been the subject of renewed interest as an early interpreter of pragmatism in early twentieth century German-speaking intellectual circles. This article introduces a set of English translations of Jerusalem's work on pragmatism by outlining Jerusalem's life, the development of his ideas, and his influence. The accompanying translated pieces come from the period 1907–1910 when Jerusalem was intensively involved in defending and developing pragmatist philosophy. They include the "translator's foreword" to his German translation of James's Pragmatism lectures; a published obituary for James; and two excerpts from his popular Introduction to Philosophy that introduce pragmatism to German students and elaborate his own "empirical," "genetic," "biological and social" point of view, influenced by pragmatism.
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Pub Date : 2022-12-01DOI: 10.2979/trancharpeirsoc.58.3.02
William Jerusalem
Abstract:The "Remarks on Pragmatism" include two texts by Wilhelm Jerusalem that have never been published in English, in a translation by Daniel R. Huebner. This translation is supplemented with a few excerpts related to pragmatism from a 1910 English translation, by Charles Finley Sanders, of the fourth edition of Jerusalem's Introduction to Philosophy. For background information on Jerusalem, his legacy, and the current texts and translations, see Huebner's introductory essay in this issue.
摘要:《实用主义评论》收录了威廉·耶路撒冷从未出版过的两篇英文文本，由丹尼尔·r·休伯纳翻译。本译本补充了查尔斯·芬利·桑德斯(Charles Finley Sanders) 1910年翻译的《耶路撒冷哲学导论》(Jerusalem’s Introduction to Philosophy)第四版中与实用主义相关的一些节选。有关耶路撒冷的背景信息，他的遗产，以及当前的文本和翻译，请参阅本期休伯纳的介绍性文章。
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Pub Date : 2022-12-01DOI: 10.2979/trancharpeirsoc.58.3.05
D. Heney
Abstract:This piece offers a reflection on James Liszka's book, Charles Peirece on Ethics, Esthetics, and the Normative Sciences. I consider Liszka's approach to Peirce's writings, especially the Minute Logic and "Evolutionary Love", and explore his extension of Peirce's ethical thought. I conclude that Liszka's work in this volume shows us what reasonableness as self-correction might require of us, and suggests ways in which we can take up the work of the normative sciences.
{"title":"The Work of the Normative Sciences: On Liszka's Charles Peirce on Ethics, Esthetics and the Normative Sciences","authors":"D. Heney","doi":"10.2979/trancharpeirsoc.58.3.05","DOIUrl":"https://doi.org/10.2979/trancharpeirsoc.58.3.05","url":null,"abstract":"Abstract:This piece offers a reflection on James Liszka's book, Charles Peirece on Ethics, Esthetics, and the Normative Sciences. I consider Liszka's approach to Peirce's writings, especially the Minute Logic and \"Evolutionary Love\", and explore his extension of Peirce's ethical thought. I conclude that Liszka's work in this volume shows us what reasonableness as self-correction might require of us, and suggests ways in which we can take up the work of the normative sciences.","PeriodicalId":45325,"journal":{"name":"TRANSACTIONS OF THE CHARLES S PEIRCE SOCIETY","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88194654","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 : 2022-10-01DOI: 10.2979/trancharpeirsoc.58.2.03
Audrey Brown
Abstract:In their Anthology, Jonathan Edwards and the American Experience, Hatch and Stout argue that Edwards' strand of Christianity is more critical to the American experience than many modern thinkers may realize. They claim that this is because his "stern Calvinism is central" (5) to this country's historic identity and that his philosophy was not only "compatible with the theological needs of the new nation but the social and political needs as well." (7) In this paper I would like to extend this argument. Not only was Edwards' philosophy necessary for the shaping of this country, it provided some of the moral justification necessary for a distinct kind of colonization that gave rise to settler colonialism in British America. To make this claim, this paper will be broken down into three parts. The first section will explore the historical elements of Jonathan Edwards' life in a settler colonial context. The second will be to explain and explore the framework of settler colonialism. Finally, this paper will argue that Edwards' life and philosophy meet all four proposed criteria of settler-colonialism and should therefore be understood as extending a legacy of violence here in the Americas.
{"title":"Jonathan Edwards and the New World: Exploring the Intersection of Puritanism and Settler Colonialism","authors":"Audrey Brown","doi":"10.2979/trancharpeirsoc.58.2.03","DOIUrl":"https://doi.org/10.2979/trancharpeirsoc.58.2.03","url":null,"abstract":"Abstract:In their Anthology, Jonathan Edwards and the American Experience, Hatch and Stout argue that Edwards' strand of Christianity is more critical to the American experience than many modern thinkers may realize. They claim that this is because his \"stern Calvinism is central\" (5) to this country's historic identity and that his philosophy was not only \"compatible with the theological needs of the new nation but the social and political needs as well.\" (7) In this paper I would like to extend this argument. Not only was Edwards' philosophy necessary for the shaping of this country, it provided some of the moral justification necessary for a distinct kind of colonization that gave rise to settler colonialism in British America. To make this claim, this paper will be broken down into three parts. The first section will explore the historical elements of Jonathan Edwards' life in a settler colonial context. The second will be to explain and explore the framework of settler colonialism. Finally, this paper will argue that Edwards' life and philosophy meet all four proposed criteria of settler-colonialism and should therefore be understood as extending a legacy of violence here in the Americas.","PeriodicalId":45325,"journal":{"name":"TRANSACTIONS OF THE CHARLES S PEIRCE SOCIETY","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87349216","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 : 2022-10-01DOI: 10.2979/trancharpeirsoc.58.2.05
Joshua M. Hall
Abstract:Despite the ubiquity of bees in Dickinson's work, most interpreters denigrate her nature poems. But following several recent scholars, I identify Nietzschean/Dionysian overtones in the bee poems and suggest the figure of bees/hive/queen illuminates as feminist key to her corpus. First, (a) the bee's sting represents martyred death; (b) its gold, immortality; (c) its tongue, the "lesbian phallus"; (d) its wings, poetic power; (e) its buzz, poetic melody, and (f) its organism, a joyful Dionysian Susan (her sister-in-law and love interest) to Emily's flower. Second, the hive represents her individual poems (with slants/dashes as stingers, wings as hymn meter, honey as rhymes, variant words as exiled bees, and accompanying flowers their Darwinian coevolution with bees), constituting her writing persona as a multi-voiced self-swarm, as organized in the apiary of her letters and fascicles. And third, the queen represents her Western cultural and religious inheritance wherein bees are symbols of the soul, reincarnation, poetic-philosophical vocation, and a Nietzschean, trans-Dionysian naturalist ontology—symbolized by apiarian Artemis.
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