In this systematic introduction to the philosophy of Charles S. Peirce, the author focuses on four of Peirce's fundamental conceptions.

No reasonable person would deny that the sound of a falling pin is less intense than the feeling of a hot poker pressed against the skin, or that the recollection of something seen decades earlier is less vivid than beholding it in the present. Yet John Locke is quick to dismiss a blind man's report that the color scarlet is like the sound of a trumpet, and Thomas Nagel similarly avers that such loose intermodal analogies are of little use in developing an objective phenomenology. Charles Sanders Peirce (1839-1914), by striking contrast, maintains rather that the blind man is correct. Peirce's reasoning stems from his phenomenology, which has received little attention as compared with his logic, pragmatism, or semiotics. Peirce argues that one can describe the similarities and differences between such experiences as seeing a scarlet red and hearing a trumpet's blare or hearing a falling pin and feeling a hot poker. Drawing on the Kantian idea that the analysis of consciousness should take as its guide formal logic, Peirce contends that we can construct a table of the elements of consciousness, just as Dmitri Mendeleev constructed a table of the chemical elements. By showing that the elements of consciousness fall into distinct classes, Peirce makes significant headway in developing the very sort of objective phenomenology which vindicates the studious blind man Locke so derides. Charles S. Peirce's Phenomenology shows how his phenomenology rests on his logic, gives an account of Peirce's phenomenology as science, and then shows how his work can be used to develop an objective phenomenological vocabulary. Ultimately, Richard Kenneth Atkins shows how Peirce's pioneering and distinctive formal logic led him to a phenomenology that addresses many of the questions philosophers of mind continue to raise today.

Volume 8 of this landmark edition follows Peirce from May 1890 through July 1892—a period of turmoil as his career unraveled at the U.S. Coast and Geodetic Survey. The loss of his principal source of income meant the beginning of permanent penury and a lifelong struggle to find gainful employment. His key achievement during these years is his celebrated Monist metaphysical project, which consists of five classic articles on evolutionary cosmology. Also included are reviews and essays from The Nation in which Peirce critiques Paul Carus, William James, Auguste Comte, Cesare Lombroso, and Karl Pearson, and takes part in a famous dispute between Francis E. Abbot and Josiah Royce. Peirce's short philosophical essays, studies in non-Euclidean geometry and number theory, and his only known experiment in prose fiction complete his production during these years. Peirce's 1883-1909 contributions to the Century Dictionary form the content of volume 7 which is forthcoming.

The subject of this book is the thought of the American pragmatist and founder of semiotics, Charles Sanders Peirce. The book collects the papers presented to the International Conference Semiotics and Philosophy in C.S. Peirce (Milan, April 2005), together with some additional new contributions by well-known Peirce scholars, bearing witness to the vigour of Peircean scholarship in Italy and also hosting some of the most significant international voices on this topic. The book is introduced by the two editors and is divided into three sections, corresponding to the three main areas of the most interesting contemporary reflection on Peirce. Namely, Semiotics and the Logic of Inquiry (part I); Abduction and Philosophy of Mathematics (part II); Peirce and the Western Tradition. (part III). The analysis is carried out from a semiotic perspective, in which semiotics should not be understood as a specific doctrine but rather as the philosophical core of Peirce’s system. As we read in the introduction: “it is semiotics and philosophy or, rather, semiotics as philosophy and philosophy as semiotics, which emerge from a reading of these papers”.

The Encyclopedia of American Philosophy provides coverage of the major figures, concepts, historical periods and traditions in American philosophical thought. Containing over 600 entries written by scholars who are experts in the field, this Encyclopedia is the first of its kind. It is a scholarly reference work that is accessible to the ordinary reader by explaining complex ideas in simple terms and providing ample cross-references to facilitate further study. The Encyclopedia of American Philosophy contains a thorough analytical index and will serve as a standard, comprehensive reference work for universities and colleges. Topics covered include: Great philosophers: Emerson, Dewey, James, Royce, Peirce, Santayana Subjects: Pragmatism, Progress, the Future, Knowledge, Democracy, Growth, Truth Influences on American Philosophy: Hegel, Aristotle, Plato, British Enlightenment, Reformation Self-Assessments: Joe Margolis, Donald Davidson, Susan Haack, Peter Hare, John McDermott, Stanley Cavell Ethics: Value, Pleasure, Happiness, Duty, Judgment, Growth Political Philosophy: Declaration of Independence, Democracy, Freedom, Liberalism, Community, Identity

Translation Translation contributes to current debate on the question of translation dealt with in an interdisciplinary perspective, with implications not only of a theoretical order but also of the didactic and the practical orders. In the context of globalization the question of translation is fundamental for education and responds to new community needs with reference to Europe and more extensively to the international world. In its most obvious sense translation concerns verbal texts and their relations among different languages. However, to remain within the sphere of verbal signs, languages consist of a plurality of different languages that also relate to each other through translation processes. Moreover, translation occurs between verbal languages and nonverbal languages and among nonverbal languages without necessarily involving verbal languages. Thus far the allusion is to translation processes within the sphere of anthroposemiosis. But translation occurs among signs and the signs implicated are those of the semiosic sphere in its totality, which are not exclusively signs of the linguistic-verbal order. Beyond anthroposemiosis, translation is a fact of life and invests the entire biosphere or biosemiosphere, as clearly evidenced by research in “biosemiotics”, for where there is life there are signs, and where there are signs or semiosic processes there is translation, indeed semiosic processes are translation processes. According to this approach reflection on translation obviously cannot be restricted to the domain of linguistics but must necessarily involve semiotics, the general science or theory of signs. In this theoretical framework essays have been included not only from major translation experts, but also from researchers working in different areas, in addition to semiotics and linguistics, also philosophy, literary criticism, cultural studies, gender studies, biology, and the medical sciences. All scholars work on problems of translation in the light of their own special competencies and interests.

The essays in this collection explore the idea that discursive norms—the norms governing our thought and talk—are profoundly social. Not only do these norms govern and structure our social interactions, but they are sustained by a variety of social and institutional structures. The chapters are divided into three thematic sections. The first offers historical perspectives on discursive norms, including a chapter by Robert Brandom on the way Hegel transformed Kant’s normativist approach to representation by adding both a social and a historicist dimension to it. Section II features four chapters that examine the sociality of normativity from within a broadly naturalistic framework. The third and final section focuses on the social dimension of linguistic phenomena such as online speech acts, oppressive speech, and assertions. The Social Institution of Discursive Norms will be of interest to scholars and advanced students working in philosophy of language, philosophy of mind, and social philosophy.

Should we attempt to understand (macro-)evolutionary biology, in the twenty-first century, as secular or sacred? This book will attempt to answer this question by exploring the secular evolutionary worldview, the author's view of kenotic-causation, Whitehead's views on chance, Derrida's views on non-human animals, a statement upon the God of chance and purpose, Augustine's various theologies of creation, a decidedly non-dualistic (macro-)evolution, a provocative thesis regarding evolutionary Christology, the connection between kenosis and emergence, and an explication of both Anders Nygren and Thomas Jay Oord's views of love in the contemporary environ. It also develops the author's personal view regarding necessary, kenotically-donated, and self-giving love, and argues that kenosis and emergence can add to the discussion of understanding the theology-science-love symbiosis. It advocates and explicates herein a monistic process-based view of the overlapping relationship between theology and science.

A clear and thorough account of Peirce's life and thought, his major works and ideas, providing an ideal guide to this important and complex thinker.

Use your imagination! The demand is as important as it is confusing. What is the imagination? What is its value? Where does it come from? And where is it going in a time when even the obscene mseems overdone and passé? This book takes up these questions and argues for the centrality of imagination in humanmcognition. It traces the development of the imagination in Kant’s critical philosophy (particularly the Critique of Aesthetic Judgment) and claims that the insights of Kantian aesthetic theory, especially concerning the nature of creativity, common sense, and genius, influenced the development of nineteenth-century American philosophy. The book identifies the central role of the imagination in the philosophy of Peirce, a role often overlooked in analytic treatments of his thought. The final chapters pursue the observation made by Kant and Peirce that imaginative genius is a type of natural gift (ingenium) and must in some way be continuous with the creative force of nature. It makes this final turn by way of contemporary studies of metaphor, embodied cognition, and cognitive neuroscience.