A METAFÍSICA DE C. S. PEIRCE: DO PRAGMATISMO AO IDEALISMO OBJETIVO

Charles Sanders Peirce é bastante conhecido por sua Semiótica, mas pouco por sua Metafísica. O presente artigo pretende percorrer a sua passagem do Pragmatismo ao seu Idealismo objetivo. A Metafísica torna-se ‘científica’ quando submetida aos princípios da matemática, lógica e fenomenologia. Para Peirce, também a Metafísica elabora hipóteses a partir do método da abdução, que devem ser ‘verificadas’. Ela constitui a maior expressão das categorias próprias da fenomenologia, a saber: Primeiridade, Segundidade e Terceiridade, que ajudarão na construção da tríade de sua cosmologia evolucionária: tiquismo, sinequismo e agapismo. É na teoria do sinequismo que Peirce afirma a continuidade entre matéria e espírito que o leva a assumir o Idealismo objetivo como a única posição capaz de explicar de forma competente a compreensão científica do universo. Abstract: Charles Sanders Peirce is well known for his Semiotics, but little known for his Metaphysics. This paper intends to follow the author’s passage from Pragmatism to Objective Idealism. Metaphysics becomes scientific when subjected to the principles of mathematics, logic and phenomenology. For Peirce, Metaphysics also develops hypotheses based on the method of abduction, that ought to be verified. Metaphysics is the greatest expression of the categories of phenomenology, namely: Firstness, Secondness and Thirdness that help construct the triad of his evolutionary cosmology: Tychism, Synechism and Agapism. Synechism is the theory in which Peirce affirms the continuity between matter and spirit that leads him to assert that objective Idealism is the only position to competently explain the scientific understanding of the universe.

Objective Chance: Lonergan and Peirce on Scientific Generalization

Peirce's Philosophical Perspectives ◽

10.5422/fordham/9780823216154.003.0009 ◽

1996 ◽

pp. 124-139

Author(s):

Vincent G. Potter

Keyword(s):

Intellectual History ◽

Charles Sanders Peirce ◽

Bernard Lonergan ◽

Objective Chance ◽

The Law ◽

This chapter delves into the important issues of substantial unity and the foundations of knowledge. It argues that the views of Bernard Lonergan and Charles Sanders Peirce concerning world process are strikingly similar. Both outline an evolutionary cosmology that pays attention to both the law-like and the chance elements required to think of the universe as developing. Both reject the notion that the universe is mechanistically determined even if it is ordered. Both look upon “chance” as an objective component of the universe, not merely as a cloak for ignorance. The remarkable convergence of ideas of two thinkers separated by almost a century not only illuminates their place in intellectual history but, more importantly, adds an extrinsic confirmation of a cosmological view that takes motion and change seriously.

Is the Universe on Our Side? Scientific Understanding and Religious Faith

The Lonergan Review ◽

10.5840/lonerganreview2011317 ◽

2011 ◽

Vol 3 (1) ◽

pp. 140-161

Author(s):

Patrick H. Byrne ◽

Keyword(s):

Religious Faith ◽

Charles Sanders Peirce: Philosopher, Scientist, Writer

Charles Peirce's Theory of Scientific Method ◽

10.5422/fordham/9780823208807.003.0001 ◽

1970 ◽

pp. 1-8

Author(s):

Francis E. Reilly

Keyword(s):

Charles Sanders Peirce ◽

Direct Object ◽

Careful Study ◽

Adequate Treatment ◽

Philosophical Thought ◽

This chapter is a brief look at the life and work of Charles Sanders Peirce (1839–1914). In his youth his style was vigorous and cryptic; but during his later years he composed with brilliance and freedom, and even looseness, with less care for accuracy than during his early days. As both a philosopher and a scientist Peirce studied the universe, using the work of previous philosophers and the method of the sciences to guide his conjectures about its constitution. For him the method of the sciences was not only a tool employed in examining nature, but was also the direct object of his careful study. A lifelong associate of scientists, Peirce says that he devoted many years to the study of the methods employed by them. He brought to this study a developed power for philosophical thought on the nature of knowledge and the methods of acquiring it. However, though he was a prolific writer, he did not succeed in publishing a book on any of the important topics which interested him, including philosophy. And although he dreamed of major composition, none of the great topics of interest to him ever received adequate treatment in a single work.

Christendom: An Unthinking Faith?

Pacifica Australasian Theological Studies ◽

10.1177/1030570x0802100305 ◽

2008 ◽

Vol 21 (3) ◽

pp. 307-328

Author(s):

Andrew Padgett

Keyword(s):

Nineteenth Century ◽

General Theory ◽

Thomas Aquinas ◽

Theory Of Relativity ◽

General Theory Of Relativity ◽

The Universe ◽

The Church

Søren Kierkegaard's and John D. Caputo's criticisms of “Christendom” and “the church” raise the spectre of the organised church being incapable of nurturing faith. The following evaluates these arguments by examining Christendom and the church against the background of a model of faith developed at the intersection of three theological perspectives — the scholasticism of St Thomas Aquinas, Kierkegaard's critique of the official Danish church of the mid-nineteenth century, and Caputo's deconstruction of the contemporary church. Drawing on Kierkegaard's concept of “Christendom”, the article argues that we must look outside the church to see such a faith modeled, such as to the genesis of Albert Einstein's general theory of relativity, which proposes a faith-like picture of the universe, in contrast to the “scientific” understanding of God proscribed by the church. The article concludes by examining several aspects of the church's dysfunction that are exposed by its inability to foster faith.

FILOSOFI ARSITEKTUR MASJID AL-MISHBAH:Studi Arsemiotika Ikon-Indeks-Simbol

Jurnal Arsitektur ZONASI ◽

10.17509/jaz.v4i2.32963 ◽

2021 ◽

Vol 4 (2) ◽

pp. 283-294

Author(s):

Yudhi Gunardi ◽

Sri Handayani ◽

Asep Yudi Permana ◽

Lilis Widaningsih

Keyword(s):

Charles Sanders Peirce ◽

Symbolic Meaning ◽

Main Function ◽

Main Building ◽

The Earth ◽

The People ◽

Qualitative Descriptive ◽

The Universe ◽

Descriptive Method ◽

Genuine Effort

Abstract: Al-Mishbah Mosque is an architectural work with unique contemporary ideas and symbolic meaning requirements so that its existence is interesting to study. The researcher who is also the architect of the Al-Mishbah Mosque aims to examine the visually identified symbolic signs and describe the meaning of the architectural philosophy behind the design of the Al-Mishbah Mosque. This study uses a qualitative descriptive method and is analyzed using the theory of architectural semiotics (arsemiotics) to investigate signs which, according to Charles Sanders Peirce, are icons, indexes, and symbols. Based on the analysis of visually identified signs, the results of this study can be concluded that the signs and meanings of the architectural philosophy of the Al-Mishbah Mosque are as follows: (1) The black cube shape in the main building, is a symbolic idea of the Kaaba, which means as the center of the building. Qibla orientation of Muslim prayer, as well as a symbol of one direction and unity of Muslims. (2) The shape of the asymmetrical curved concrete hat is a symbolic idea of people prostrating, which means the main function as a mosque (a place of prostration), also has a meaning as a symbol of servitude to Allah. (3) The form of the text lafadz "Allah" on the facade of the upper building, is a symbolic idea of Baitullah, which means a place to glorify Allah, also means the mosque as "House of Allah". (4) The configuration of asymmetrical mass forms is a symbolic idea of Ijtihad, which means a genuine effort to find solutions to the problems of the people, also means not taking pre-existing general habits without understanding their essence (taqlid). (5) The shape of the mihrab wall with an open gap, from inside the mosque you will see the sky and the earth as a symbolic idea of the Kauniah verse which means that humans must see the verses of Allah have a balance between dhikr and thinking, also the existence of the universe and life is interpreted as evidence of existence almighty God. (6) The light that radiates out of the building resembles a person prostrating, is a symbolic idea of the light of prayer which means preventing heinous acts and evil deeds, and showing submission, obedience and obedience to Allah (taqwa).Keywords: Mosque Architecture, Semiotics, Arsemiotics, Symbolic Meaning, Al-Mishbah Mosque.Abstrak: Masjid Al-Mishbah merupakan suatu karya arsitektur dengan gagasan kontemporer yang unik dan syarat makna simbolik sehingga keberadaanya menarik untuk diteliti. Peneliti yang juga sekaligus arsitek Masjid Al-Mishbah bertujuan meneliti tanda-tanda simbolik yang teridentifikasi secara visual dan mendeskripsikan makna filosofi arsitektur dibalik rancangan Masjid Al-Mishbah. Penelitian ini menggunakan metode deskriptif kualitatif dan dianalisis menggunakan teori semiotika arsitektur (arsemiotik) untuk menyelidiki tanda yang menurut Charles Sanders Peirce, sebagai ikon, indeks, dan symbol. Berdasarkan analisis tanda-tanda yang teridentifikasi secara visual, hasil penelitian ini dapat disimpulkan bahwa tanda dan makna filosofi Arsitektur Masjid Al-Mishbah adalah sebagai berikut : (1) Bentuk kubus hitam pada bangunan utama, merupakan gagasan simbolik Ka’bah, yang bermakna sebagai pusat orientasi qiblat shalat umat Islam, juga sebagai simbol satu kesatuan arah dan persatuan umat Islam. (2) Bentuk topi beton lengkung asimetris merupakan gagasan simbolik orang bersujud, yang bermakna fungsi utama sebagai masjid (tempat bersujud), juga bermakna sebagai simbol penghambaan kepada Allah. (3) Bentuk teks lafadz “Allah” pada fasad gedung bagian atas, merupakan gagasan simbolik Baitullah, yang bermakna tempat mengaggungkan Allah, juga bermakna masjid sebagai “Rumah Allah”. (4) Konfigurasi bentuk massa asimetris merupakan gagasan simbolik Ijtihad, yang bermakna upaya sungguh-sungguh untuk mencari solusi permasalahan umat, juga bermakna tidak mengambil mentah-mentah kebiasaan umum yang sudah ada sebelumnya tanpa memahami makna esensinya (taqlid). (5) Bentuk dinding mihrab dengan celah terbuka, dari dalam masjid akan terlihat langit dan bumi sebagai gagasan simbolik Ayat Kauniah yang bermakna manusia harus melihat ayat-ayat Allah memiliki keseimbangan antar berdzikir dan berfikir, juga adanya alam semesta dan kehidupan dimaknai sebagai bukti ada dan mahakuasanya Allah. (6) Cahaya yang memancar keluar dari bangunan menyerupai orang sujud, merupakan gagasan simbolis cahaya shalat yang bermakna mencegah perbuatan keji dan munkar, serta menunjukan sikap tunduk, patuh dan taat kepada Allah (Taqwa).Kata Kunci: Arsitektur Masjid, Semiotika, Arsemiotik, Makna Simbolik, Masjid Al-Mishbah.

Can Machine Learning Provide Understanding? How Cosmologists Use Machine Learning to Understand Observations of the Universe

Erkenntnis ◽

10.1007/s10670-021-00434-5 ◽

2021 ◽

Author(s):

Helen Meskhidze

Keyword(s):

Machine Learning ◽

Large Scale ◽

Large Scale Structure ◽

Scale Structure ◽

Scientific Investigations ◽

Computational Expense ◽

Black Boxes ◽

AbstractThe increasing precision of observations of the large-scale structure of the universe has created a problem for simulators: running the simulations necessary to interpret these observations has become impractical. Simulators have thus turned to machine learning (ML) algorithms instead. Though ML decreases computational expense, one might be worried about the use of ML for scientific investigations: How can algorithms that have repeatedly been described as black-boxes deliver scientific understanding? In this paper, I investigate how cosmologists employ ML, arguing that in this context, ML algorithms should not be considered black-boxes and can deliver genuine scientific understanding. Accordingly, understanding the methodological role of ML algorithms is crucial to understanding the types of questions they are capable of, and ought to be responsible for, answering.