Charles Sanders Peirce: Philosopher, Scientist, Writer

1970 ◽  
pp. 1-8
Author(s):  
Francis E. Reilly
Keyword(s):  
Charles Sanders Peirce ◽  
Direct Object ◽  
Careful Study ◽  
Adequate Treatment ◽  
Philosophical Thought ◽  
The Universe

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.

scholarly journals Sufism and Challenges of Modern Science

2021 ◽  
Author(s):  
SeyedAmir Asghari
Keyword(s):  
Modern Philosophy ◽  
World View ◽  
Science And Technology ◽  
Modern Science ◽  
Philosophical Thought ◽  
Scientific World ◽  
History Of ◽  
The Universe

If the universe is defined as a manifestation of the Divine in the Alevi-Bektashi and other Sufi thoughts, what are their responses to modern dominant philosophy and science that is fundamentally secular and leaves no space for the Sacred? Sufism is a broad and diverse movement within the history of Islam. It nevertheless represents a Divine-centric cosmology in which God -through His creation- is invisibly visible, and He is at the same time, the eternal and inward reality of the external and visible world. In other words, God is the eternal meaning of everything. This paper will study the question of philosophical assessment of modern philosophy and scientific world-view from a Sufi perspective. In particular, it will examine the phenomenon of modern science and technology from the perspective of the Sufi and traditionalist school of Islam. Thereupon, this paper aims to outline and examine the question of Sacred in confrontation of Secular in the context of Sufism and philosophy. For a Sufi-philosophical thought, this work will assess the idea of reviving sacred or religious science mostly elaborated in the works of Nasr.

Objective Chance: Lonergan and Peirce on Scientific Generalization

1996 ◽  
pp. 124-139
Author(s):  
Vincent G. Potter
Keyword(s):  
Intellectual History ◽  
Charles Sanders Peirce ◽  
Bernard Lonergan ◽  
Objective Chance ◽  
The Law ◽  
The Universe

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.

Pemikiran Filsafat Islam Jawa Damardjati Supadjar

2020 ◽  
Vol 10 (1) ◽  
pp. 15-27
Author(s):  
Muhammad Sunandar Alwi
Keyword(s):  
Critical Thinking ◽  
Human Being ◽  
Islamic Philosophy ◽  
Philosophical Thought ◽  
The Universe

This article discusses the thoughts, methods, origins, and influences of Javanese Islamic philosophical thought Damardjati Supadjar. Born in Losari Village, Grabag District, Magelang Regency, March 30, 1940 died 17 February 2014 in Sleman Yogyakarta. The method of thinking is: unique, operational, and testified. The origin and influence of the philosophy of the process were greatly influenced by Whitehead, who developed himself by Damardjati Supadjar who became an (othak-athik gathuk) philosophy. Damardjati Supadjar thoughts about Javanese Islamic philosophy can be seen from the view of nature as sangkan paraning dumadi, which is about the origin and purpose of everything in the universe that comes from God and returns to Him. Humans as khalifatullah mongko ojo dumeh (forbidden from acting arbitrarily). In divinity there is sarira batara (kawula-gusti), that is, humans are only kumawula (servants) who have to melt in the leprosy (God). Then education is ngelmu iku kalakone kanthi laku behavior when the intention to get knowledge must be lived through behavior (the process of seeking knowledge). While morality is critical thinking on the basis of the teaching of acting to be a good human being.

Infinite Paths to Infinite Reality

2018 ◽  
Author(s):  
Ayon Maharaj
Keyword(s):  
Mystical Experience ◽  
Problem Of Evil ◽  
Cross Cultural ◽  
Careful Study ◽  
Cultural Perspective ◽  
New Paradigm ◽  
Knowledge Of God ◽  
The Problem Of Evil ◽  
Intimate Knowledge ◽  
The Universe

Sri Ramakrishna is widely known as a nineteenth-century Indian mystic who affirmed the harmony of all religions on the basis of his richly varied spiritual experiences and eclectic religious practices, both Hindu and non-Hindu. In Infinite Paths to Infinite Reality, Ayon Maharaj argues that Sri Ramakrishna was also a sophisticated philosopher of great contemporary relevance. Through a careful study of Sri Ramakrishna’s recorded oral teachings in the original Bengali, Maharaj reconstructs his philosophical positions and analyzes them from a cross-cultural perspective. Sri Ramakrishna’s mystical journey culminated in the exalted state of “vijñāna,” his term for the “intimate knowledge” of God as the Infinite Reality that is both personal and impersonal, with and without form, immanent in the universe and beyond it. This spiritual standpoint of vijñāna, Maharaj contends, opens up a new paradigm for addressing central issues in cross-cultural philosophy of religion, including the infinitude of God, religious diversity, mystical experience, and the problem of evil. Sri Ramakrishna’s vijñāna-based religious pluralism—when grasped in all its subtlety—proves to have major philosophical advantages over dominant Western models. Moreover, his mystical testimony and teachings not only cut across long-standing debates about the nature of mystical experience but also bolster recent defenses of its epistemic value. Maharaj further demonstrates that Sri Ramakrishna’s unique response to the problem of evil resonates strongly with Western “soul-making” theodicies and contemporary theories of skeptical theism.

Russian Spiritual Experience of M.P. Mussorgsky

2020 ◽  
pp. 149-151
Author(s):  
Tatyana Ivanovna Chupakhina
Keyword(s):  
20Th Century ◽  
National Culture ◽  
Spiritual Experience ◽  
Early 20Th Century ◽  
Close Attention ◽  
Philosophical Thought ◽  
Spiritual World ◽  
The World ◽  
The 19Th Century ◽  
The Universe

The paper emphasizes that the processes of globali-zation, including in the field of culture, require close attention and analysis of the philosophical basis of national culture. Russian musical art of the second half of the 19th to early 20th century is a carrier of the axiological content of the cultural system. Music as a model of the Universe, as an important component of the spiritual world of the Russian people, is a specific way of seeing the world, through which they know themselves and the world as a whole. The author not only carries out a philosophical and cul-tural analysis of ideas of M.P. Mussorgsky as a rep-resentative of the Russian musical philosophical thought of the 19th century, but also shows the man-ifestations of these ideas in his works. It is conclud-ed that the composer’s worldview clearly indicates his kinship with Russian socio-philosophical thought.

scholarly journals Ibn Arabi’s Thought on Waḥdat Al-Wujud and its Relevance to Religious Diversity

ULUMUNA ◽  
2016 ◽  
Vol 20 (1) ◽  
pp. 29-50
Author(s):  
Umi Sumbulah
Keyword(s):  
Religious Diversity ◽  
Philosophical Thought ◽  
Inner Aspect ◽  
The Relationship ◽  
The Universe

This article explains the concept of waḥdah al-wujūd and its relevance to the diversity of religions and beliefs. The idea of the unity of being developed by Ibn ʽArabī is an explanation about the existence of every entity which prevails in the universe. It means that nothing has essential substance except God. Therefore, all things that exist in the universe, including the diversity of religions and the pluralistic paths of faith, are rooted in God. The diversity of God’s laws occurs only due to the diversity of the doctrines revealed to the different prophets and apostles. So, Ibn ʽArabī, who has the typical philosophical thought of Sufism manifested through waḥdah al-wujūd, is considered as the supporter of the idea about the unity of religions emphasizing the inner aspect and the qualities of faith. This idea will tighten the relationship among those who love each other "within" God. DOI: http://dx.doi.org/10.20414/ujis.v20i1.793

Bentley, Richard (1662–1742)

2018 ◽  
Author(s):  
Rom Harre
Keyword(s):  
Nineteenth Century ◽  
Textual Criticism ◽  
Public And Private ◽  
Natural Origin ◽  
Philosophical Thought ◽  
History Of ◽  
The Universe ◽  
Made In

A towering figure in the history of textual criticism, Bentley’s importance in the development of English philosophical thought rests on both public and private achievements. His great public contribution was made in the first Boyle lectures of 1692. In private, his correspondence with Newton sought the great man’s blessing on the arguments and opinions advanced in these lectures, persistently questioning him on the possibility of a natural origin for the universe and on the role and nature of gravity in physics in general. Bentley’s influence helped to establish the Newtonian consensus dominant in Europe until the end of the nineteenth century.

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

2014 ◽  
Vol 41 (129) ◽  
pp. 55
Author(s):  
Wellistony C. Viana
Keyword(s):  
Charles Sanders Peirce ◽  
Scientific Understanding ◽  
The Universe

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.

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

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.

Linguistic Competence in Aphasia

2008 ◽  
Vol 17 (3) ◽  
pp. 87-92
Author(s):  
Leonard L. LaPointe
Keyword(s):  
Language Use ◽  
Linguistic Competence ◽  
Careful Study ◽  
Feral Children ◽  
Performance Factors ◽  
Performance Loss ◽  
Linguistic Rules ◽  
Communication Goals ◽  
Aphasia Treatment ◽  
And Performance

Abstract Loss of implicit linguistic competence assumes a loss of linguistic rules, necessary linguistic computations, or representations. In aphasia, the inherent neurological damage is frequently assumed by some to be a loss of implicit linguistic competence that has damaged or wiped out neural centers or pathways that are necessary for maintenance of the language rules and representations needed to communicate. Not everyone agrees with this view of language use in aphasia. The measurement of implicit language competence, although apparently necessary and satisfying for theoretic linguistics, is complexly interwoven with performance factors. Transience, stimulability, and variability in aphasia language use provide evidence for an access deficit model that supports performance loss. Advances in understanding linguistic competence and performance may be informed by careful study of bilingual language acquisition and loss, the language of savants, the language of feral children, and advances in neuroimaging. Social models of aphasia treatment, coupled with an access deficit view of aphasia, can salve our restless minds and allow pursuit of maximum interactive communication goals even without a comfortable explanation of implicit linguistic competence in aphasia.

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