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<div class="nonumtoc">__TOC__</div>
  
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==Work Area==
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=Facebook Discussion=
  
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<pre>
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&hellip;
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o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
 
  
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Inquiry Driven Systems
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=Fragments and Other Drafts=
  
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o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
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==5. Interlude : The Medium and Its Message==
  
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3.2. Reflective Inquiry.  Note 1
+
===5.1. Reflective Writing===
  
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o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
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====5.1.1. Casual Reflection====
  
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3.2.1. Integrity and Unity of Inquiry
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=====5.1.1.1. Ostensibly Recursive Texts=====
  
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One of the very first questions that one encounters in
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=====5.1.1.2. Analogical Recursion=====
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the inquiry into inquiry is one that challenges both the
 
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integrity and the unity of inquiry, a question that asks:
 
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"Is inquiry one or many?"  By this one means two things:
 
  
−
1. Concerning the integrity of inquiry:  How are the components and
+
====5.1.2. Conscious Reflection====
−
    the properties of inquiry, as identified by analysis, integrated
 
−
    into a whole that is singly and solely responsible for its results,
 
−
    and as it were, that answers for its answers in one voice?  These
 
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    qualities of unanimity and univocity are necessary in order to be
 
−
    able to speak of an inquiry as a coherent entity, whose nature it
 
−
    is to have and to hold the boundaries one finds in or gives to it,
 
−
    rather than being an artificial congeries of naturally unrelated
 
−
    elements and features.  In other words, this is required in order
 
−
    to treat inquiry as a systematic function, that is, as the action,
 
−
    behavior, conduct, or operation of a system.
 
  
−
2. Concerning the unity of inquiry:  Is the form of inquiry that
+
=====5.1.2.1. The Signal Moment=====
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    is needed for reasoning about facts the same form of inquiry
 
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    that is needed for reasoning about actions and goals, duties
 
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    and goods, feelings and values, guesses and hopes, and so on,
 
−
    or does each sort of inquiry -- aesthetic, ethical, practical,
 
−
    speculative, or whatever -- demand and deserve a dedicated and
 
−
    distinctive form?  Although it is clear that some degree of
 
−
    modulation is needed to carry out different modes of inquiry,
 
−
    is the adaptation so radical that one justly considers it to
 
−
    generate different forms, or is the changeover merely a matter
 
−
    of mildly tweaking the same old tunes and draping new materials
 
−
    on the same old forms?
 
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
=====5.1.2.2. The Symbolic Object=====
  
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3.2. Reflective Inquiry. Note 2
+
=====5.1.2.3. The Endeavor to Communicate=====
  
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o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
=====5.1.2.4. The Medium of Communication=====
  
−
3.2.1. Integrity and Unity of Inquiry (concl.)
+
=====5.1.2.5. The Ark of Types : The Order of Things to Come=====
  
−
If one reflects, shares the opinion, or takes the point of view
+
=====5.1.2.6. The Epitext=====
−
on experimental grounds that inquiry begins with uncertainty,
 
−
then each question about the integrity and the unity of
 
−
inquiry can be given a sharper focus if it is re-posed
 
−
as a question about the integrity and the unity of
 
−
uncertainty, or of its positive counterpart,
 
−
information.
 
  
−
Accordingly, one is led to wonder next:  Is uncertainty one or many?
+
=====5.1.2.7. The Context of Interpretation=====
−
Is information one or many?  As before, each question raises two more:
 
−
one that inquires into the internal composition of its subject, or the
 
−
lack thereof, and one that inquires into the external diversity of its
 
−
subject, or the lack thereof. This reflection, on the integrity and
 
−
the unity, or else the multiplicity, of uncertainty and information,
 
−
is the image of the earlier reflection, on the facts of sign use.
 
−
Once more, what appears in this reflection is so inconclusive
 
−
and so insubstantial that there is nothing else to do at
 
−
this point but to back away again from the mirror.
 
  
−
To rephrase the question more concretely:  Is uncertainty about
+
=====5.1.2.8. The Formative Tension=====
−
what is true or what is the case the general form that subsumes
 
−
every species of uncertainty, or is it possible that uncertainty
 
−
about what to do, what to feel, what to hope, and so on constitute
 
−
essentially different forms of inquiry among them?  The answers to
 
−
these questions have a practical bearing in determining how usefully
 
−
the presently established or any conceiovable theory of information
 
−
can serve as a formal tool in different types of inquiry.
 
  
−
Another way to express these questions is in terms of a distinction between
+
=====5.1.2.9. The Vehicle of Communication : Reflection on Scene and Self=====
−
"form" and "matter". The form is what all inquiries have in common, and the
 
−
question is whether it is anything beyond the bare triviality that they all
 
−
have to take place in some universe of inquiry or another.  The matter is
 
−
what concerns each particular inquiry, and the question is whether the
 
−
matter warps the form to a shape all its own, one that is peculiar
 
−
to this matter to such a degree that it is never interchangeable
 
−
with the forms that are proper to other modes of inquiry.
 
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
=====5.1.2.10.=====
  
−
3.2. Reflective Inquiry. Note 3
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=====5.1.2.11.=====
  
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o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
=====5.1.2.12. Recursions : Possible, Actual, Necessary=====
  
−
3.2.2. Apparitions and Allegations
+
=====5.1.2.13. Ostensibly Recursive Texts (Again?)=====
  
−
Next I consider the preparations for a phenomenology.
+
=====5.1.2.14.=====
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This is not yet any style of phenomenology itself but
 
−
an effort to grasp the very idea that something appears,
 
−
and to grasp it in relation to the something that appears.
 
−
I begin by looking at a sample of the language that one
 
−
ordinarily uses to talk about appearances, with an eye
 
−
to how this medium shapes one's thinking about what
 
−
appears. A close inspection reveals that there are
 
−
subtleties issuing from this topic that are partly
 
−
disclosed and partly obscured by the language that
 
−
is commonly used in this connection.
 
  
−
An "apparition", as I adopt the term and adapt its use to this context,
+
=====5.1.2.15. The Freedom of Interpretation=====
−
is a property, a quality, or a respect of appearance. That is, it is
 
−
an aspect or an attribute of a phenomenon of interest that appears to
 
−
arise in a situation and to affect the character of the phenomenal
 
−
situation. Apparitions shape themselves in general to any shade
 
−
of apperception, assumption, imitation, intimation, perception,
 
−
sensation, suspicion, or surmise that is apt or amenable to be
 
−
apprehended by an animate agent.
 
  
−
An "allegation", in the same manner of speaking, is any description or
+
=====5.1.2.16. The Eternal Return=====
−
depiction, any expression or emulation, in short, any verbal exhalation
 
−
or visual emanation that appears to apprehend a characteristic trait or
 
−
an illuminating trace of an apparition.
 
  
−
The terms "apparition" and "allegation" serve their purpose in allowing
+
=====5.1.2.17.=====
−
an observer to focus on the sheer appearance of the apparition itself,
 
−
in assisting a listener or a reader to attend to the sheer assertion
 
−
of the allegation itself. Their application enables an interpreter
 
−
to accept at first glance or to acknowledge at first acquaintance
 
−
the reality of each impression as a sign, without being forced to
 
−
the point of assuming that there is anything in reality that the
 
−
apparition is in fact an appearance of, that there is anything
 
−
in reality that the allegation is in deed an adversion to, or,
 
−
as people commonly say, that there is anything of substance
 
−
"behind" it all.
 
  
−
Ordinarily, when one speaks of the "appearance" of an object, one tends
+
=====5.1.2.18. Information in Formation=====
−
to assume that there is in reality an object that has this appearance,
 
−
but if one speaks about the "apparition" of an object, one leaves more
 
−
room for a suspicion whether there is in reality any such object as
 
−
there appears to be. In technical terms, however much it is simply
 
−
a matter of their common acceptations, the term "appearance" is said
 
−
to convey slightly more "existential import" than the term "apparition".
 
−
This dimension of existential import is one that enjoys a considerable
 
−
development in the sequel.
 
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
=====5.1.2.19. Reflectively Indexical Texts=====
  
−
3.2. Reflective Inquiry. Note 4
+
=====5.1.2.20.=====
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
=====5.1.2.21.=====
  
−
3.2.2. Apparitions and Allegations (cont.)
+
=====5.1.2.22.=====
  
−
If one asks what apparitions and allegations have in common, it seems to be
+
=====5.1.2.23.=====
−
that they share the character of signs. If one asks what character divides
 
−
them, it is said to be that apparitions are more likely to be generated by
 
−
an object in and of itself while allegations are more likely to be generated
 
−
by an interpreter in reaction to an alleged or apparent object. Nevertheless,
 
−
even if one agrees to countenance both apparitions and allegations as a pair
 
−
of especially specious species of signs, whose generations are differentially
 
−
attributed to objects and to interpreters, respectively, and whose variety
 
−
runs through a spectrum of intermediate variations, there remains a number
 
−
of subtleties still to be recognized.
 
  
−
For instance, when one speaks of an "appearance" of a sign, then one is
+
=====5.1.2.24.=====
−
usually talking about a "token" of that type of sign, as it appears in
 
−
a particular locus and as it occurs on a particular occasion, all of
 
−
which further details can be specified if required. If this common
 
−
usage is to be squared with calling apparitions a species of signs,
 
−
then talk about an "appearance" of an apparition must have available
 
−
to it a like order of interpretation. And thus what looks like
 
−
a higher order apparition, in other words, an apparition of an
 
−
apparition, is in fact an even more particular occurrence,
 
−
specialized appearance, or special case of sign. At this
 
−
point I have to let go of the subject for now, since the
 
−
general topic of "higher order signs", their variety and
 
−
interpretation, is one that occupies a much broader
 
−
discussion later on in this work.
 
  
−
Any action that an interpreter takes to detach the presumed actuality of
+
=====5.1.2.25. The Discursive Universe=====
−
the sign from the presumed actuality of its object, at least in so far as
 
−
the sign appears to present itself as denoting, depicting, or describing
 
−
a particular object, remains a viable undertaking and a valuable exercise
 
−
to attempt, no matter what hidden agenda, ulterior motive, or intentional
 
−
object is conceivably still invested in the apparition or the allegation.
 
−
If there is an object, property, or situation in reality that is in fact
 
−
denoted or represented by one of these forms of adversion and allusion,
 
−
then one says that there is a basis for acting on them, a justification
 
−
for believing in them, a motivation for taking them seriously, a reason
 
−
for treating them as true, or a foundation that is capable of lending
 
−
support to their prima facie evidence.
 
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
=====5.1.2.26.=====
  
−
3.2. Reflective Inquiry. Note 5
+
=====5.1.2.27.=====
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
=====5.1.2.28.=====
  
−
3.2.2. Apparitions and Allegations (cont.)
+
=====5.1.2.29.=====
  
−
Once the dimension of existential import is recognized as a parameter
+
=====5.1.2.30.=====
−
of interpretation, for example, as it runs through the spectrum of
 
−
meanings that the construals of "apparitions" and "appearances"
 
−
are differentially scattered across, then there are several
 
−
observations that ought to be made about the conceivable
 
−
distributions of senses:
 
  
−
1. In principle, the same range of ambiguities and equivocalities
+
=====5.1.2.31.=====
−
    affects both of the words "apparition" and "appearance" to the
 
−
    same degree, however much their conventional usage tilts their
 
−
    individual and respective senses one way or the other.
 
  
−
2. Deprived of its existential import, the applicational phrase
+
=====5.1.2.32.=====
−
    "appearance of an object" (AOAO) means something more akin to
 
−
    the adjectival or analogous phrase "object-like appearance" (OLA).
 
−
    Can it be that the mere appearance of the preposition "of" in the
 
−
    application "P of Q" is somehow responsible for the tilt of its
 
−
    construal toward a more substantial interpretation, one with
 
−
    a fully existential import?
 
  
−
3. Interpreting any apparition, appearance, phenomenon, or sign
+
===5.2. Reflective Inquiry===
−
    as an "appearance of an object" is tantamount to the formation
 
−
    of an abductive hypothesis, that is, it entertains the postulation
 
−
    of an object in an effort to explain the particulars of an appearance.
 
  
−
4. The positing of objects to explain apparitions, appearances, phenomena,
+
====5.2.1. Integrity and Unity of Inquiry <big>&#10004;</big>====
−
    or signs, to be practical on a regular basis, requires the preparatory
 
−
    establishment of an "interpretive framework" (IF) and the concurrent
 
−
    facilitation of an "objective framework" (OF). Teamed up together,
 
−
    these two frameworks assist in organizing the data of signs and
 
−
    the impressions of ideas in connection with the hypotheses of
 
−
    objects, and thus they make it feasible to examine each
 
−
    "object-like appearance" and to convert each one that
 
−
    is suitable into an "appearance of an object".
 
  
−
At this point it ought to be clear that the pragmatic theory of signs
+
====5.2.2. Apparitions and Allegations <big>&#10004;</big>====
−
permits the "whole of phenomenal reality" (WOPR) to be taken as a sign,
 
−
perhaps of itself as an object, and perhaps to itself as an interpretant.
 
−
The articulation of the exact sign relation that exists is the business of
 
−
inquiry into a particular universe, and this is a world whose existence,
 
−
development, and completion are partially contingent on the character,
 
−
direction, and end of that very inquiry.
 
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
====5.2.3. A Reflective Heuristic <big>&#10004;</big>====
  
−
3.2. Reflective Inquiry. Note 6
+
====5.2.4. Either/Or : A Sense of Absence====
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
====5.2.5. Apparent, Occasional, and Practical Necessity====
  
−
3.2.2.  Apparitions and Allegations (cont.)
+
====5.2.6. Approaches, Aspects, Exposures, Fronts====
  
−
The next step to take in preparing a style of phenomenology, that is,
+
====5.2.7. Synthetic A Priori Truths====
−
in acquiring a paradigm for addressing apparitions or in producing an
 
−
apparatus for dealing with appearances, is to partition the space of
 
−
conceivable phenomena in accord with several forms of classification,
 
−
drawing whatever parallel and incidental lines appear suitable to the
 
−
purpose of oganizing phenomena into a sensible array, in particular,
 
−
separating out the kinds of appearances that one is prepared to pay
 
−
attention to, and thus deciding the kinds of experiences that one
 
−
is ready to partake in, while paring away the sorts of apparitions
 
−
that one is prepared to ignore.
 
  
−
It may be thought that a phenomenology has no need of preparation or partition,
+
====5.2.8. Priorisms of Normative Sciences <big>&#10004;</big>====
−
that the idea is to remain openly indiscriminate and patently neutral to all
 
−
that appears, that all of its classifications are purely descriptive, and
 
−
that all of them put together are intended to cover the entire range of
 
−
what can possibly show up in experience. But attention is a precious
 
−
resource, bounded in scope and exhausted in detail, while the time
 
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and the trouble that are available to spend on the free and the
 
−
unclouded observation of phenomena are much more limited still,
 
−
at least, in so far as it concerns finite agents and mortal
 
−
creatures, and thus even the most liberal phenomenology is
 
−
forced to act on implicit guidelines or to put forward
 
−
explicit recommendations of an evaluative, a normative,
 
−
or a prescriptive character, saying in effect that if
 
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one acts in certain ways, in particular, that if one
 
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expends an undue quantity of attention on the "wrong"
 
−
kinds of appearances, then one is bound to pay the
 
−
price, in other words, to experience unpleasant
 
−
experiences as a consequence or else to suffer
 
−
other sorts of adverse results.
 
  
−
This observation draws attention to the general form of constraint
+
====5.2.9. Principle of Rational Action <big>&#10004;</big>====
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that comes into play at this point. Let me then ask the following
 
−
question:  What is the most general form of preparation, partition,
 
−
or reparation, of whatever sort of disposition or structure, that
 
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I can imagine as applying to the whole situation, that I can see
 
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as characterizing its experiential totality, and that I can grasp
 
−
as contributing to its ultimate result?  For my own part, in the
 
−
present situation, the answer appears to be largely as follows.
 
  
−
As far as I know, all styles of phenomenology and all notions of science,
+
====5.2.10. The Pragmatic Cosmos <big>&#10004;</big>====
−
whether general or special, either begin by adopting an implicit recipe
 
−
for what makes an apparition worthy of note or else begin their advance
 
−
by developing an explicit prescription for a "worthwhile" appearance,
 
−
a rule that presumes to dictate what phenomena are worthy of attention.
 
−
This recipe or prescription amounts to a critique of phenomena, a rule
 
−
that has an evaluative or a normative force. As a piece of advice, it
 
−
can be taken as a "tentative rule of mental presentation" (TROMP) for
 
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all that appears or shows itself, since it sets the bar for admitting
 
−
phenomena to anything more than a passing regard, marks the threshold
 
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of abiding concern and the level of recurring interest, formulates
 
−
a precedence ordering to be imposed on the spectra of apparitions
 
−
and appearances, and is tantamount to a recommendation about what
 
−
kinds of phenomena are worth paying attention to and what kinds
 
−
of shows are not worth the ticket -- in a manner of speaking
 
−
saying that the latter do not repay the price of admission
 
−
to consciousness and do not earn a continuing regard.
 
  
−
The issue of a TROMP ("tentative rule of mental presentation") can appear
+
====5.2.11. Reflective Interpretive Frameworks====
−
to be a wholly trivial commonplace or a totally unnecessary extravagance,
 
−
but realizing that a choice of this order has to be made, that it has to
 
−
be made at a point of development where no form of justification of any
 
−
prior logical order can be adduced, and thus that the choice is always
 
−
partly arbitrary and always partly based on aesthetic considerations,
 
−
ethical constraints, and practical consequences -- all of this says
 
−
something important about the sort of meaning that the choice can
 
−
have, and it opens up a degree of freedom that was obscured by
 
−
thinking that a phenomenology has to exhaust all apparitions,
 
−
or that a science has to be anchored wholly in bedrock.
 
  
−
If it appears to my reader that my notion of what makes a worthwhile
+
=====5.2.11.1. Principals vs. Principals=====
−
appearance is tied up with what I can actually allege to appear, and
 
−
is therefore constrained by the medium of my language and the limits
 
−
of my lexicon, then I am making the intended impression. One of the
 
−
reasons that I find for accepting these bounds is that I am decidedly
 
−
less concerned with those aspects of experience that appear in one
 
−
inconsistent and transient fashion after another, and I am steadily
 
−
more interested in those aspects of experience that appear on abiding,
 
−
insistent, periodic, recurring, and stable bases. Since I am trying to
 
−
demonstrate how inquiry takes place in the context of a sign relation,
 
−
the ultimate reasons for this restriction have to do with the nature
 
−
of inquiry and the limited capacities of signs to convey information.
 
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
=====5.2.11.2. The Initial Description of Inquiry=====
  
−
3.2. Reflective Inquiry. Note 7
+
=====5.2.11.3. An Early Description of Interpretation=====
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
=====5.2.11.4. Descriptions of the Mind=====
  
−
3.2.2. Apparitions and Allegations (cont.)
+
=====5.2.11.5. Of Signs and the Mind=====
  
−
Inquiry into reality has to do with experiential phenomena that recur,
+
=====5.2.11.6. Questions of Justification=====
−
with states that appear and that promise or threaten to appear again,
 
−
and with the actions that agents can take to affect these recurrences.
 
−
This is true for two reasons:  First, a state that does not appear or
 
−
does not recur cannot be regarded as constituting any sort of problem.
 
−
Second, only states that appear and recur are subject to the tactics of
 
−
learning and teaching, or become amenable to the methods of reasoning.
 
  
−
There is a catch, of course, to such a blithe statement, and it is this:
+
=====5.2.11.7. The Experience of Satisfaction=====
−
How does an agent know whether a state is going to appear, is bound to
 
−
recur, or not?  To be sure, there are hypothetically conceivable states
 
−
that constitute obvious problems for an agent, independently of whether
 
−
an instance of them already appears in experience or not. This is the
 
−
question that inaugurates the theoretical issue of signs in full force,
 
−
raises the practical stakes that are associated with their actual notice,
 
−
and constellates the aspect of a promise or a threat that appears above.
 
−
Accordingly, the vital utility of signs is tied up with questions about
 
−
persistent appearances, predictable phenomena, contingently recurrent
 
−
states of systems, and ultimately patterned forms of real existence
 
−
that are able to integrate activity with appearance.
 
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
=====5.2.11.8. An Organizational Difficulty=====
  
−
3.2. Reflective Inquiry. Note 8
+
=====5.2.11.9. Pragmatic Certainties=====
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
=====5.2.11.10. Problems and Methods=====
  
−
3.2.2.  Apparitions and Allegations (cont.)
+
===5.3. Reflection on Reflection===
  
−
In asking questions about integral patterns of activity and appearance,
+
Before this discussion can proceed any further I need to introduce a technical vocabulary that is specifically designed to articulate the relation of thought to action and the relation of conduct to purpose.  This terminology makes use of a classical distinction between ''action'', as simply taken, and ''conduct'', as fully considered in the light of its means, its ways, and its ends.  To the extent that affects, motivations, and purposes are bound up with one another, the objects that lie within the reach of this language that are able to be grasped by means of its concepts provide a form of cognitive handle on the complex arrays of affective impulsions and the unruly masses of emotional obstructions that serve both to drive and to block the effective performance of inquiry.
−
where the category of action and the category of affect are mixed up in
 
−
a moderately complicated congeries with each other and stirred together
 
−
in a complex brew, it is helpful on a first approximation to "fudge" the
 
−
issue of the agent a bit, in other words, to "dodge", "fuzz", or "hedge"
 
−
any questions about the precise nature of the agent that appears to be
 
−
involved in the activities and to whom the appearances actually appear.
 
−
This intention is served by using the word "agency" in a systematically
 
−
ambiguous way, namely, to mean either an individual agent, a community
 
−
of agents, or any of the actions thereof.  In this vein, the following
 
−
sorts of questions can be asked:
 
  
−
1.  What appearances can be recognized by what agencies to occur
+
Once the differentiation between sheer activity and deliberate conduct is comprehended on informal grounds and motivated by intuitive illustrations, the formal capabilities of their logical distinction can be sharpened up and turned to instrumental advantage in accomplishing two further aims:
−
    on a recurring basis?  In other words, what appearances can
 
−
    be noted by what agencies to fall under sets of rules that
 
−
    describe their ultimate patterns of activity and appearance?
 
  
−
2. What appearances can be shared among agents and communities that are
+
# To elucidate the precise nature of the relation between action and conduct.
−
    distributed through dimensions of culture, language, space, and time?
+
# To facilitate a study of the whole variety of contingent relations that are possible and maintained between action and conduct.
  
−
3.  What appearances can be brought under the active control of what agencies
+
When the relations among these categories are described and analyzed in greater detail, it becomes possible forge their separate links together, and thus to integrate their several lines of information into a fuller comprehension of the relations among thought, the purposes of thought, and the purposes of action in general.
−
    by observing additional and alternative appearances that are associated
 
−
    with them, that is, by acquiring and exploiting an acquaintance with
 
−
    the larger patterns of activity and appearance that apply?
 
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
It is possible to introduce the needed vocabulary, while at the same time advancing a number of concurrent goals of this project, by resorting to the following strategy.  I inject into this discussion a selected set of passages from the work of C.S. Peirce, chosen with a certain multiplicity of aims in mind.
  
−
3.2. Reflective Inquiry. Note 9
+
# These excerpts are taken from Peirce's most thoughtful definitions and discussions of pragmatism. Thus, the general tenor of their advice is pertinent to the long-term guidance of this project.
 +
# With regard to the target vocabulary, these texts are especially acute in their ability to make all the right distinctions in all the right places, and so they serve to illustrate the requisite concepts in the context of their most appropriate uses.
 +
# Aside from their content being crucial to the scope of the present inquiry, their form, manner, sequence, and interrelations supply the kind of material needed to illustrate an important array of issues involved in the topic of reflection.
 +
# Finally, my reflections on these passages are designed to illustrate the variety of relations that occur between the POV of a writer, especially as it develops through time, and the POV of a reader, in the light of the ways that it deflects its own echoes through a text in order to detect the POV of the writer that led to its being formed in that manner.
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
The first excerpt appears in the form of a dictionary entry, intended as a definition of ''pragmatism''.
  
−
3.2.2. Apparitions and Allegations (concl.)
+
{| align="center" cellpadding="0" cellspacing="0" width="90%"
 +
|
 +
<p>'''Pragmatism.'''  The opinion that metaphysics is to be largely cleared up by the application of the following maxim for attaining clearness of apprehension:  "Consider what effects, that might conceivably have practical bearings, we conceive the object of our conception to have. Then, our conception of these effects is the whole of our conception of the object."</p>
 +
|-
 +
| align="right" | (Peirce, CP 5.2, 1878/1902).
 +
|}
  
−
There is a final question that I have to ask in this preparation for a
+
The second excerpt presents another version of the ''pragmatic maxim'', a recommendation about a way of clarifying meaning that can be taken to stake out the general POV of pragmatism.
−
phenomenology, though it, too, remains an ultimately recurring inquiry:
 
−
What form of reparation is due for the undue distribution of attention
 
−
to appearance?  In other words, what form of reform is called on to
 
−
repair an unjust disposition, to remedy an inadequate preparation,
 
−
or to adjust a partition that is not up to par?  Any attempt to
 
−
answer this question has occasion to recur to its preliminary:
 
−
What form of information does it take to convince agents that
 
−
a reform of their dispositions is due?
 
  
−
As annoying as all of these apparitions and allegations are at first,
+
{| align="center" cellpadding="0" cellspacing="0" width="90%"
−
it is clear that they arise from an ability to reflect on a scene of
+
|
−
awareness, and thus, aside from the peculiar attitudes that they may
+
<p>Pragmaticism was originally enounced in the form of a maxim, as follows:  Consider what effects that might conceivably have practical bearings you conceive the objects of your conception to have.  Then, your conception of those effects is the whole of your conception of the object.</p>
−
betray from time to time, they advert to an aptitude that amounts to
+
|-
−
an inchoate agency of reflection, an incipient faculty of potential
+
| align="right" | (Peirce, CP 5.438, 1878/1905).
−
utility that the agent affected with its afflictions is well-advised
+
|}
−
to appreciate, develop, nurture, and train, in spite of how insipid
 
−
its animadversions are alleged to appear at times.  This marks the
 
−
third time now that the subject of reflection has come to the fore.
 
−
Paradoxically enough, no increment of charm appears to accrue to
 
−
the occasion.
 
  
−
A good part of the work ahead is taken up with considering ways to formalize
+
Over time, Peirce tried to express the basic idea contained in the ''pragmatic maxim'' (PM) in numerous different ways.  In the remainder of this work, the gist of the pragmatic maxim, the logical content that appropriates its general intention over a variety of particular contexts, the common denominator of all of its versionary approximations, can be referred to with maximal simplicity as &ldquo;PM&rdquo;.  Otherwise, subscripts can be used in contexts where it is necessary to mention a particular form, for instance, referring to the versions just given as &ldquo;PM<sub>1</sub>&rdquo; and &ldquo;PM<sub>2</sub>&rdquo;, respectively.
−
the process of reflection.  This is necessary, not just in the interest of
 
−
those apparitions that are able to animate reflection, or for the sake of
 
−
those allegations that are able to survive reflection, but in order to
 
−
devise a regular methodology for articulating, bringing into balance
 
−
with each other, and reasoning on the grounds of the various kinds
 
−
of reflections that naturally occur, the apparitions that arise
 
−
in the incidental context of experience plus the allegations
 
−
that get expressed in the informal context of discussion.
 
−
Later discussions will advance a particular approach to
 
−
reflection, bringing together the work already begun in
 
−
previous discussions of "interpretive frameworks" (IF's)
 
−
and "objective frameworks" (OF's), and constructing a
 
−
compound order or a hybrid species of framework for
 
−
arranging, organizing, and supporting reflection.
 
−
These tandem structures will be referred to as
 
−
"reflective interpretive frameworks" (RIF's).
 
  
−
Before the orders of complexity that are involved in the construction
+
Considered side by side like this, any perceptible differences between PM<sub>1</sub> and PM<sub>2</sub> appear to be trivial and insignificant, lacking in every conceivable practical consequence, as indeed would be the case if both statements were properly understood.  One would like to say that both variants belong to the same ''pragmatic equivalence class'' (PEC), where all of the peculiarities of their individual expressions are absorbed into the effective synonymy of a single operational maxim of conduct.  Unfortunately, no matter how well this represents the ideal, it does not describe the present state of understanding with respect to the pragmatic maxim, and this is the situation that my work is given to address.
−
of a RIF can be entertained, however, it is best to obtain a rudimentary
 
−
understanding of just how the issues associated with reflection can in fact
 
−
arise in ordinary and unformalized experience.  Proceeding by this path will
 
−
allow us to gain, along with a useful array of moderately concrete intuitions,
 
−
a relatively stable basis for comprehending the nature of reflection.  For all
 
−
of these reasons, the rest of this initial discussion will content itself with
 
−
a sample of the more obvious and even superficial properties of reflection as
 
−
they develop out of casual and even cursory contexts of discussion, and as
 
−
they make themselves available for expression in the terms and in the
 
−
structures of a natural language medium.
 
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
I am taking the trouble to recite both of these very close variants of the pragmatic maxim because I want to examine how their subsequent interpretations have tended to diverge over time and to analyze why the traditions of interpretation that stem from them are likely to develop in such a way that they eventually come to be at cross-purposes to each other.
  
−
3.2.  Reflective Inquiry.  Note 10
+
There is a version of the pragmatic maxim, more commonly cited, that uses ''we'' and ''our'' instead of ''you'' and ''your''.  At first sight, this appears to confer a number of clear advantages on the expression of the maxim.  The second person is ambiguous with regard to number, and it can be read as both singular and plural, since the &hellip;
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
Unfortunately, people have a tendency to translate ''our concept of the object'' into ''the meaning of a concept''.  This displacement of the genuine article from ''the object'' to ''the meaning'' obliterates the contingently indefinite commonality of ''our'' manner of thinking and replaces it with the absolutely definite pretension to ''the'' unique truth of the matter // changing the emphasis from common conception to unique intention.  This apparently causes them to read ''the whole of our conception'' as ''the whole meaning of a conception'' &hellip; // from ''thee'' and ''thy'' to ''the'' and ''our'' //
  
−
3.2.3. A Reflective Heuristic
+
The pragmatic maxim, taking the form of an injunctive prescription, a piece of advice, or a practical recommendation, provides an operational description of a certain philosophical outlook or ''frame of reference''. This is the general POV that is called ''pragmatism'', or ''pragmaticism'', as Peirce later renamed it when he wanted more pointedly to emphasize the principles that distinguish his own particular POV from the general run of its appropriations, interpretations, and common misconstruals. Thus the pragmatic maxim, in a way that is deliberately consistent with the principles of the POV to which it leads, enunciates a practical idea and provides a truly pragmatic definition of that very same POV.
  
−
In a first attempt to state explicitly the principles by which reflection
+
I am quoting a version of the pragmatic maxim whose form of address to the reader exemplifies a second person POV on the part of the writer. In spite of the fact that this particular variation does not appear in print until a later date, my own sense of the matter leads me to think that it actually recaptures the original form of the pragmatic insight.  My reasons for believing this are connected with Peirce's early notion of ''tuity'', the second person character of the mind's dialogue with nature and with other minds, and a topic to be addressed in detail at a later point in this discussion.
−
operates, it helps to notice a few of the tasks that reflection performs.
 
−
In the process of doing this it is useful to keep this figure of speech,
 
−
where the anthropomorphic "reflection" is interpreted in the figure of
 
−
its personification, in other words, as a hypostatic reference that
 
−
personifies the reflective faculty of an agent.
 
  
−
One of the things that reflection does is to look for common patterns
+
By way of a piece of evidence for this impression, one that is internal to the texts, both versions begin with the second person POV that is implied by their imperative mood.
−
as they appear in diverse materials.  Another thing that reflection
 
−
does is to look for variations in familiar and recognized patterns.
 
−
These ideas lead to the statement of two aesthetic guidelines or
 
−
heuristic suggestions as to how the process of reflection can
 
−
be duly carried out:
 
  
−
  Try to reduce the number of primitive notions.
+
Just as the sign in a sign relation addresses the interpretant intended in the mind of its interpreter, PM<sub>2</sub> is addressed to an interpretant or effect intended in the mind of its reader.
  
−
  Try to vary what has been held to be constant.
+
The third excerpt puts a gloss on the meaning of a ''practical bearing'' and provides an alternative statement of the pragmatic maxim (PM<sub>3</sub>).
  
−
These are a couple of "aesthetic imperatives" or "founding principles"
+
{| align="center" cellpadding="0" cellspacing="0" width="90%"
−
that I first noticed as underlying motives in the work of C.S. Peirce,
+
|
−
informing the style of thinking that is found throughout his endeavors
+
<p>Such reasonings and all reasonings turn upon the idea that if one exerts certain kinds of volition, one will undergo in return certain compulsory perceptions.  Now this sort of consideration, namely, that certain lines of conduct will entail certain kinds of inevitable experiences is what is called a "practical consideration".  Hence is justified the maxim, belief in which constitutes pragmatism; namely,</p>
−
(Awbrey & Awbrey, 1989).  It ought to be recognized that this pair of
 
−
imperatives operate in antagonism or work in conflict with each other,
 
−
each recommending a course that strives against the aims of the other.
 
−
The circumstances of this opposition appear to suggest a mythological
 
−
derivation for the faculty of reflection that is being personified in
 
−
this figure, as if it were possible to inquire into the background of
 
−
reflection so deeply as to reach that original pair of sibling rivals:
 
−
Epimetheus, Defender of the Same; Prometheus, Sponsor of the Different.
 
  
−
Aesthetic slogans and practical maxims do not have to be consistent in all
+
<p>In order to ascertain the meaning of an intellectual conception one should consider what practical consequences might conceivably result by necessity from the truth of that conception;  and the sum of these consequences will constitute the entire meaning of the conception.</p>
−
of the exact and universal ways that are required of logical principles,
+
|-
−
since their applications to each particular matter can be adjusted in
+
| align="right" | (Peirce, CP 5.9, 1905).
−
a differential and a discriminating manner, taking into account the
+
|}
−
points of their pertinence, the qualities of their relevance, and
 
−
the times of their salience.  Nevertheless, the use of these
 
−
heuristic principles can have a bearing on the practice of
 
−
logic, especially when it comes to the forms of logical
 
−
expression and argumentation that are available for
 
−
use in a particular language, specialized calculus,
 
−
or other formal system. Although one's initial
 
−
formulations of logical reasoning, in the shapes
 
−
that are seized on by fallible and finite creatures,
 
−
can be as arbitrary and as idiosyntactic as particular
 
−
persons and parochial paradigms are likely to make them,
 
−
a dedicated and persistent application of these two heuristic
 
−
rudiments, whether in team, in tandem, or in tournament with each
 
−
other, is capable of leading in time to forms that subtilize and
 
−
universalize, at the same time, the forms initially taken by thought.
 
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
The fourth excerpt illustrates one of Peirce's many attempts to get the sense of the pragmatic POV across by rephrasing the pragmatic maxim in an alternative way (PM<sub>4</sub>).  In introducing this version, he addresses an order of prospective critics who do not deem a simple heuristic maxim, much less one that concerns itself with a routine matter of logical procedure, as forming a sufficient basis for a whole philosophy.
  
−
Inquiry Driven Systems -- Ontology List
+
{| align="center" cellpadding="0" cellspacing="0" width="90%"
 +
|
 +
<p>On their side, one of the faults that I think they might find with me is that I make pragmatism to be a mere maxim of logic instead of a sublime principle of speculative philosophy.  In order to be admitted to better philosophical standing I have endeavored to put pragmatism as I understand it into the same form of a philosophical theorem.  I have not succeeded any better than this:</p>
  
−
3.2. Reflective Inquiry
+
<p>Pragmatism is the principle that every theoretical judgment expressible in a sentence in the indicative mood is a confused form of thought whose only meaning, if it has any, lies in its tendency to enforce a corresponding practical maxim expressible as a conditional sentence having its apodosis in the imperative mood.</p>
 +
|-
 +
| align="right" | (Peirce, CP 5.18, 1903).
 +
|}
  
−
3.2.1.  Integrity and Unity of Inquiry
+
I am including Peirce's preamble to his restatement of the principle because I think that the note of irony and the foreshadowing of comedy intimated by it are important to understanding the gist of what follows. In this rendition the statement of the principle of pragmatism is recast in a partially self-referent fashion, and since it is itself delivered as a "theoretical judgment expressible in a sentence in the indicative mood" the full content of its own deeper meaning is something that remains to be unwrapped, precisely through a self-application to its own expression of the very principle it expresses.  To wit, this statement, the form of whose phrasing is forced by conventional biases to take on the style of a declarative judgment, describes itself as a "confused form of thought", in need of being amended, converted, and translated into its operational interpretant, that is to say, its viable pragmatic equivalent.
  
−
01.  http://suo.ieee.org/ontology/msg05520.html
+
The fifth excerpt, PM<sub>5</sub>, is useful by way of additional clarification, and was aimed to correct a variety of historical misunderstandings that arose over time with regard to the intended meaning of the pragmatic POV.
−
02.  http://suo.ieee.org/ontology/msg05521.html
 
  
−
3.2.2. Apparitions and Allegations
+
{| align="center" cellpadding="0" cellspacing="0" width="90%"
 +
|
 +
<p>The doctrine appears to assume that the end of man is action &mdash; a stoical axiom which, to the present writer at the age of sixty, does not recommend itself so forcibly as it did at thirty. If it be admitted, on the contrary, that action wants an end, and that that end must be something of a general description, then the spirit of the maxim itself, which is that we must look to the upshot of our concepts in order rightly to apprehend them, would direct us towards something different from practical facts, namely, to general ideas, as the true interpreters of our thought.</p>
 +
|-
 +
| align="right" | (Peirce, CP 5.3, 1902).
 +
|}
  
−
03. http://suo.ieee.org/ontology/msg05522.html
+
If anyone thinks that an explanation on this order, whatever degree of directness and explicitness one perceives it to have, ought to be enough to correct any amount of residual confusion, then one is failing to take into consideration the persistence of a ''particulate'' interpretation, that is, a favored, isolated, and partial interpretation, once it has taken or mistaken its moment.
−
04.  http://suo.ieee.org/ontology/msg05523.html
 
−
05.  http://suo.ieee.org/ontology/msg05524.html
 
−
06.  http://suo.ieee.org/ontology/msg05525.html
 
−
07.  http://suo.ieee.org/ontology/msg05526.html
 
−
08.  http://suo.ieee.org/ontology/msg05527.html
 
−
09.  http://suo.ieee.org/ontology/msg05528.html
 
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
A sixth excerpt, PM<sub>6</sub>, is useful in stating the bearing of the pragmatic maxim on the topic of reflection, namely, that it makes all of pragmatism boil down to nothing more or less than a method of reflection.
  
−
Inquiry Driven Systems -- Inquiry List
+
{| align="center" cellpadding="0" cellspacing="0" width="90%"
 +
|
 +
<p>The study of philosophy consists, therefore, in reflexion, and pragmatism is that method of reflexion which is guided by constantly holding in view its purpose and the purpose of the ideas it analyzes, whether these ends be of the nature and uses of action or of thought. &hellip;</p>
  
−
3.2. Reflective Inquiry
+
<p>It will be seen that pragmatism is not a Weltanschauung but is a method of reflexion having for its purpose to render ideas clear.</p>
 +
|-
 +
| align="right" | (Peirce, CP 5.13 note 1, 1902).
 +
|}
  
−
3.2.1.  Integrity and Unity of Inquiry
+
The seventh excerpt is a late reflection on the reception of pragmatism. With a sense of exasperation that is almost palpable, this comment tries to justify the maxim of pragmatism and to reconstruct its misreadings by pinpointing a number of false impressions that the intervening years have piled on it, and it attempts once more to correct the deleterious effects of these mistakes. Recalling the very conception and birth of pragmatism, it reviews its initial promise and its intended lot in the light of its subsequent vicissitudes and its apparent fate.  Adopting the style of a ''post mortem'' analysis, it presents a veritable autopsy of the ways that the main truth of pragmatism, for all its practicality, can be murdered by a host of misdissecting disciplinarians, by its most devoted followers.  This doleful but dutiful undertaking is presented next.
  
−
01.  http://stderr.org/pipermail/inquiry/2004-April/001328.html
+
{| align="center" cellpadding="0" cellspacing="0" width="90%"
−
02.  http://stderr.org/pipermail/inquiry/2004-April/001329.html
+
|
 +
<p>This employment five times over of derivates of ''concipere'' must then have had a purpose.  In point of fact it had two.  One was to show that I was speaking of meaning in no other sense than that of intellectual purport.  The other was to avoid all danger of being understood as attempting to explain a concept by percepts, images, schemata, or by anything but concepts.  I did not, therefore, mean to say that acts, which are more strictly singular than anything, could constitute the purport, or adequate proper interpretation, of any symbol. I compared action to the finale of the symphony of thought, belief being a demicadence. Nobody conceives that the few bars at the end of a musical movement are the purpose of the movement.  They may be called its upshot.</p>
 +
|-
 +
| align="right" | (Peirce, CP 5.402 note 3, 1906).
 +
|}
  
−
3.2.2.  Apparitions and Allegations
+
There are notes of emotion ranging from apology to pique to be detected in this eulogy of pragmatism, and all the manner of a pensive elegy that affects the tone of its contemplation. It recounts the various ways that the good of the best among our maxims is "oft interrèd with their bones", how the aim of the pragmatic maxim to clarify thought gets clouded over with the dust of recalcitrant prepossessions, drowned in the drift of antediluvian predilections, lost in the clamor of prevailing trends and the shuffle of assorted novelties, and even buried with the fractious contentions that it can tend on occasion to inspire.  It details the evils that are apt to be done in the name of this précis of pragmatism if ever it is construed beyond its ambition, and sought to be elevated from a working POV to the imperial status of a Weltanshauung.
  
−
03.  http://stderr.org/pipermail/inquiry/2004-April/001330.html
+
The next three elaborations of this POV are bound to sound mysterious at this point, but they are necessary to the integrity of the whole work.  In any case, it is a good thing to assemble all these pieces in one place, for future reference if nothing else.
−
04.  http://stderr.org/pipermail/inquiry/2004-April/001331.html
 
−
05.  http://stderr.org/pipermail/inquiry/2004-April/001332.html
 
−
06.  http://stderr.org/pipermail/inquiry/2004-April/001333.html
 
−
07.  http://stderr.org/pipermail/inquiry/2004-April/001334.html
 
−
08.  http://stderr.org/pipermail/inquiry/2004-April/001335.html
 
−
09.  http://stderr.org/pipermail/inquiry/2004-April/001336.html
 
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
{| align="center" cellpadding="0" cellspacing="0" width="90%"
−
</pre>
+
|
 +
<p>When we come to study the great principle of continuity and see how all is fluid and every point directly partakes the being of every other, it will appear that individualism and falsity are one and the same.  Meantime, we know that man is not whole as long as he is single, that he is essentially a possible member of society.  Especially, one man's experience is nothing, if it stands alone.  If he sees what others cannot, we call it hallucination.  It is not "my" experience, but "our" experience that has to be thought of;  and this "us" has indefinite possibilities.</p>
 +
|-
 +
| align="right" | (Peirce, CP 5.402 note 2, 1893).
 +
|}
  
−
<pre>
+
{| align="center" cellpadding="0" cellspacing="0" width="90%"
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
|
 +
<p>Nevertheless, the maxim has approved itself to the writer, after many years of trial, as of great utility in leading to a relatively high grade of clearness of thought.  He would venture to suggest that it should always be put into practice with conscientious thoroughness, but that, when that has been done, and not before, a still higher grade of clearness of thought can be attained by remembering that the only ultimate good which the practical facts to which it directs attention can subserve is to further the development of concrete reasonableness;  so that the meaning of the concept does not lie in any individual reactions at all, but in the manner in which those reactions contribute to that development. &hellip;</p>
  
−
Priorisms of Normative Sciences
+
<p>Almost everybody will now agree that the ultimate good lies in the evolutionary process in some way.  If so, it is not in individual reactions in their segregation, but in something general or continuous.  Synechism is founded on the notion that the coalescence, the becoming continuous, the becoming governed by laws, the becoming instinct with general ideas, are but phases of one and the same process of the growth of reasonableness.</p>
 +
|-
 +
| align="right" | (Peirce, CP 5.3, 1902).
 +
|}
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
{| align="center" cellpadding="0" cellspacing="0" width="90%"
−
 
 
−
| Document History
 
−
|
 
−
| Subject:  Inquiry Driven Systems:  An Inquiry Into Inquiry
 
−
| Contact:  Jon Awbrey <jawbrey@oakland.edu>
 
−
| Version:  Draft 8.75
 
−
| Created:  23 Jun 1996
 
−
| Revised:  10 Jun 2002
 
−
| Advisor:  M.A. Zohdy
 
−
| Setting:  Oakland University, Rochester, Michigan, USA
 
−
| Excerpt:  3.2.8 (Priorisms of Normative Sciences)
 
 
|
 
|
−
| http://members.door.net/arisbe/menu/library/aboutcsp/awbrey/inquiry.htm
+
<p>No doubt, Pragmaticism makes thought ultimately apply to action exclusively &mdash; to conceived action.  But between admitting that and either saying that it makes thought, in the sense of the purport of symbols, to consist in acts, or saying that the true ultimate purpose of thinking is action, there is much the same difference as there is between saying that the artist-painter's living art is applied to dabbing paint upon canvas, and saying that that art-life consists in dabbing paint, or that its ultimate aim is dabbing paint. Pragmaticism makes thinking to consist in the living inferential metaboly of symbols whose purport lies in conditional general resolutions to act.</p>
 +
|-
 +
| align="right" | (Peirce, CP 5.402 note 3, 1906).
 +
|}
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
The final excerpt touches on a what can appear as a quibbling triviality or a significant problem, depending on one's POV.  It mostly arises when sophisticated mentalities make a point of trying to apply the pragmatic maxim in the most absurd possible ways they can think of.  I apologize for quoting such a long passage, but the full impact of Peirce's point only develops over an extended argument.
  
−
Note 1
+
{| align="center" cellpadding="0" cellspacing="0" width="90%"
 +
|
 +
<p>There can, of course, be no question that a man will act in accordance with his belief so far as his belief has any practical consequences.  The only doubt is whether this is all that belief is, whether belief is a mere nullity so far as it does not influence conduct.  What possible effect upon conduct can it have, for example, to believe that the diagonal of a square is incommensurable with the side? &hellip;</p>
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
<p>The proposition that the diagonal is incommensurable has stood in the textbooks from time immemorial without ever being assailed and I am sure that the most modern type of mathematician holds to it most decidedly.  Yet it seems quite absurd to say that there is any objective practical difference between commensurable and incommensurable.</p>
  
−
3.2.8.  Priorisms of Normative Sciences
+
<p>Of course you can say if you like that the act of expressing a quantity as a rational fraction is a piece of conduct and that it is in itself a practical difference that one kind of quantity can be so expressed and the other not.  But a thinker must be shallow indeed if he does not see that to admit a species of practicality that consists in one's conduct about words and modes of expression is at once to break down all the bars against the nonsense that pragmatism is designed to exclude.</p>
  
−
Let me start with some questions that continue to puzzle me,
+
<p>What the pragmatist has his pragmatism for is to be able to say:  here is a definition and it does not differ at all from your confusedly apprehended conception because there is no practical difference.  But what is to prevent his opponent from replying that there is a practical difference which consists in his recognizing one as his conception and not the other?  That is, one is expressible in a way in which the other is not expressible.</p>
−
in spite of having spent a considerable spell of time pursuing
 
−
their answers, and not for a lack of listening to the opinions
 
−
expressed on various sides.  I first present these questions as
 
−
independently of the current context as I possibly can, and then
 
−
I return to justify their relevance to the present inquiry.
 
  
−
The questions that concern me concern the relationships of identity, necessity,
+
<p>Pragmatism is completely volatilized if you admit that sort of practicality.</p>
−
or sufficiency that can be found to hold among three classes of properties or
+
|-
−
qualities that can be attributed to or possessed by an agent, and conceivably
+
| align="right" | (Peirce, CP 5.32&ndash;33, 1903).
−
passed from one agent to another. The relevant classes of properties or
+
|}
−
possessions can be schematized as follows:
 
  
−
    T.  "Teachings", learnings, lessons, disciplines, doctrines, dogmas,
+
Let me just state what I think are the three main issues at stake in this passage, leaving a fuller consideration of their implications to a later stage of this work.
−
        or things that can be taught and learned, transmitted and received.
 
  
−
    U.  "Understandings", articles of knowledge, items of comprehension,
+
#<li value="1">Reflective agents, as a price for their extra powers of reflection, fall prey to a new class of errors and liabilities, any one of which might be diagnosed as a ''reflective illusion'' or a ''delusion of reflection'' (DOR).  There is one type of DOR that is especially easy for reflective agents to fall into, and they must constantly monitor its swings in order to guard the integrity of their reflective processes against the variety of false images that it admits and the diversity of misleading pathways that it leads onto.  This DOR turns on thinking that objects of a nature to be reflected on by an agent must have a nature that is identical to the nature of the agent that reflects on them.</li>
−
        bits of potential wisdom that form the possession of knowledge.
 
  
−
    V.  "Virtues", aspects of accomplished performance, attainments of
+
An agent acts under many different kinds of constraints, whether by choice of method, compulsion of nature, or the mere chance of looking outward in a given direction and henceforth taking up a fixed outlook.  The fact that one is constrained to reason in a particular manner, whether one is predisposed to cognitive, computational, conceptual, or creative terms, and whether one is restrained to finitary, imaginary, rational, or transcendental expressions, does not mean that one is bound to consider only the sorts of objects that fall into the corresponding lot.  It only forces the issue of just how literally or figuratively one is able to grasp the matter in view.
−
        demonstrated achievement, qualities of accomplishment, completion,
 
−
        excellence, mastery, maturity, or relative perfection, "grits" or
 
−
        integrities that form the exercise of art, justice, and wisdom.
 
  
−
The category of "teachings", as a whole, can be
+
To imagine that the nature of the object is bound to be the same as the nature of the sign, or to think that the law that determines the object's matter has to be the same as the rule that codifies the agent's manner, are tantamount to special cases of those reflective illusions whose form of diagnosis I just outlined.  For example, it is the delusion of a purely cognitive and rational psychology, on seeing the necessity of proceeding in a cognitive and rational manner, to imagine that its subject is also purely cognitive and rational, and to think that this abstraction of the matter has any kind of coherence when considered against the integrity of its object.
−
analyzed and divided into two subcategories:
 
  
−
    1.  There are "disciplines", which involve elements of action, behavior,
+
#<li value="2">The general rule of pragmatism to seek the difference that makes a difference has its corollaries in numerous principles of indifference.  Not every difference in the meantime makes a difference in the end.  That is, not every  difference of circumstance that momentarily impacts on the trajectory of a system nor every difference of eventuality that transiently develops within its course makes a difference in its ultimate result, and this is true no matter whether one considers the history of intertwined conduct and experience that belongs to a single agent or whether it pertains to a whole community of agents.  Furthermore, not every difference makes a difference of consequence with respect to every conception or purpose that seeks to include it under its "sum".  Finally, not every difference makes the same sort of difference with regard to each of the intellectual concepts or purported outcomes that it has a bearing on.</li>
−
        conduct, and instrumental practice in their realization, and thus take
 
−
        on a fully evaluative, normative, prescriptive, or procedural character.
 
  
−
    2.  There are "doctrines", which are properly restricted to realms of attitude,
+
To express the issue in a modern idiom, this is the question of whether a concept has a definition that is ''path-dependent'' or ''path-invariant'', that is, when the essence of that abstract conception is reduced to a construct that employs only operational terms.  It is because of this issue that most notions of much import, like mass, meaning, momentum, and number, are defined in terms of the appropriate equivalence classes and operationalized relative to their proper frames of reference.
−
        belief, conjecture, knowledge, and speculative theory, and thus take on
 
−
        a purely descriptive, factual, logical, or declarative character.
 
  
−
The category of "virtues" can be subjected to a parallel analysis, but here it is
+
#<li value="3">The persistent application of the pragmatic maxim, especially in mathematics, eventually brings it to bear on one rather ancient question.  The issue is over the reality of conceptual objects, including mathematical "objects" and Platonic "forms" or "ideas".  In this context, the adjective "real" means nothing other than "having properties", but the import of this "having" has to be grasped in the same moment of understanding that this old schematic of thought loads the verb "to have" with one of its strongest connotations, namely, that nothing has a property in the proper sense of the word unless it has that property in its own right, without regard to what anybody thinks about it.  In other words, to say that an object has a property is to say that it has that property independently, if not of necessity exclusively, of what anybody may think about the matter.  But what can it mean for one to say that a mathematical object is "real", that it has the properties that it has independently of what anybody thinks of it, when all that one has of this object are but signs of it, and when the only access that one has to this object is by means of thinking, a process of shuffling, sifting, and sorting through nothing more real or more ideal than signs in the mind?</li>
−
not so much the domain as a whole that gets divided into two subcategories as that
 
−
each virtue gets viewed in two alternative lights:
 
  
−
    1.  With regard to its qualities of action, execution, and performance.
+
The acuteness of this question can be made clear if one pursues the accountability of the pragmatic maxim into higher orders of infinity.  Consider the number of "effects" that form the "whole" of a conception in PM<sub>1</sub>, or else the number of "consequences" that fall under the "sum" in PM<sub>2</sub>.  What happens when it is possible to conceive of an infinity of practical consequences as falling among the consequential effects or the effective consequences of an intellectual conception?  The point of this question is not to require that all of the items of practical bearing be surveyed in a single glance, that all of these effects and consequences be enumerated at once, but only that the cardinal number of conceivable practical bearings, or effects and consequences, be infinite.
  
−
    2.  As it affects its properties of competence, knowledge, and selection.
+
Recognizing the fact that "conception" is an "-ionized" term, and so can denote an ongoing process as well as a finished result, it is possible to ask the cardinal question of conceptual accountability in another way:
  
−
The reason for this difference in the sense of the analysis that applies
+
What is one's conception of the practical consequences that result by necessity from a case where the "conception" of practical consequences that result by necessity from the truth of a conception constitutes an infinite process, that is, from a case where the conceptual process of generating these consequences is capable of exceeding any finite bound that one can conceive?
−
to each is that it is one of the better parts of virtue to bring about
 
−
a synthesis between action and knowledge in the very actuality of
 
−
the virtue itself.
 
  
−
At this point one arrives at the general question:
+
It is may be helpful to append at this point a few additional comments that Peirce made with respect to the concept of reality in general.
  
−
    What is the logical relation of virtues to teachings?
+
{| align="center" cellpadding="0" cellspacing="0" width="90%"
 +
|
 +
<p>And what do we mean by the real?  It is a conception which we must first have had when we discovered that there was an unreal, an illusion;  that is,  when we first corrected ourselves.  Now the distinction for which alone this fact logically called, was between an ''ens'' relative to private inward determinations, to the negations belonging to idiosyncrasy, and an ''ens'' such as would stand in the long run.  The real, then, is that which, sooner or later, information and reasoning would finally result in, and which is therefore independent of the vagaries of me and you.  Thus, the very origin of the conception of reality shows that this conception essentially involves the notion of a COMMUNITY, without definite limits, and capable of a definite increase of knowledge.</p>
 +
|-
 +
| align="right" | (Peirce, CP 5.311, 1868).
 +
|}
  
−
In particular:
+
{| align="center" cellpadding="0" cellspacing="0" width="90%"
 +
|
 +
<p>The real is that which is not whatever we happen to think it, but is unaffected by what we may think of it.</p>
 +
|-
 +
| align="right" | (Peirce, CE 2:467, 1871).
 +
|}
  
−
    a.  Does one category necesarily imply the other?
 
  
−
    b. Are the categories mutually exclusive?
+
{| align="center" cellpadding="0" cellspacing="0" width="90%"
−
 
+
|
−
    c. Do they form independent categories?
+
<p>Thus we may define the real as that whose characters are independent of what anybody may think them to be.</p>
 +
|-
 +
| align="right" | (Peirce, CP 5.405, 1878).
 +
|}
  
−
Are virtues the species and teachings the genus, or perhaps vice versa?
+
Having read these exhibits into evidence, if not yet to the point of self-evidence, and considered them to some degree for the individual lights they throw on the subject, let me now examine the relationships that can be found among them.
−
Or do virtues and teachings form domains that are essentially distinct?
 
−
Whether one is a species of the other or whether the two are essentially
 
−
different, what are the features that apparently distiguish the one from
 
−
the other?
 
  
−
Let me begin by assuming a situation that is plausibly general enough,
+
These excerpts are significant not only for what they say, but for how they say it.  What they say, their matter, is crucial to the whole course the present inquiry. How they say it, their manner, is itself the matter of numerous further discussions, a few of which, carried out by Peirce himself, are already included in the sample presented.
−
that some virtues can be taught, V & T, and that some cannot, V & ~T.
 
−
I am not trying to say yet whether both kinds of cases actually occur,
 
−
but merely wish to consider what follows from the likely alternatives.
 
−
Then the question as to what distinguishes virtues from teachings has
 
−
two senses:
 
  
−
    1.  Among virtues that are special cases of teachings, V & T,
+
Depending on the reader's POV, this sequence of excerpts can appear to reflect anything from a radical change and a serious correction of the underlying POV to a mere clarification and a natural development of it, all maintaining the very same spirit as the original expression of it.  Whatever the case, let these three groups of excerpts be recognized as forming three successive ''levels of reflection'' (LORs) on the series of POVs in question, regardless of whether one sees them as disconnected, as ostensibly related, or else as inherently the very same POV in spirit.
−
        the features that distinguish virtues from teachings are
 
−
        known as "specific differences".  These qualities serve to
 
−
        mark out virtues for special consideration from amidst the
 
−
        common herd of teachings and tend to distinguish the more
 
−
        exemplary species of virtues from the more inclusive genus
 
−
        of teachings.
 
  
−
    2.  Among virtues that transcend the realm of teachings, V & ~T,
+
From my own POV, that strives to share this spirit in some measure, it appears that the whole variety of statements, no matter what their dates of original composition, initial publication, or subsequent revision, only serve to illustrate different LOR's on what is essentially and practically a single and coherent POV, one that can be drawn on as a unified frame of reference and henceforward referred to as the ''pragmatic'' POV or as just plain ''pragmatism''.
−
        the features that distinguish virtues from teachings are aptly
 
−
        called "exclusionary exemptions".  These properties place the
 
−
        reach of virtues beyond the grasp of what is attainable through
 
−
        any order of teachings and serve to remove the orbit of virtues
 
−
        a discrete pace from the general run of teachings.
 
  
−
In either case it can always be said, though without contributing anything of
+
There is a case to be made for the ultimate inseparability of all of the issues that are brought up in the foregoing sample of excerpts, but an interval of time and a tide of text are likely to come and go before there can be any sense of an end to the period of questioning, before all of the issues that these texts betide can begin to be settled, before there can be a due measure of conviction on what they charge inquiry with, and before the repercussions of the whole sequence of reflections they lead into can be brought to a point of closure.  If one accepts the idea that all of these excerpts are expressions of one and the same POV, but considered at different points of development, as enunciated, as reviewed, and as revised over an interval of many years, then they can be taken to illustrate the diverse kinds of changes that occur in the formulation, the development, and the clarification of a continuing POV.
−
substance to the understanding of the problem, that it is their very property
 
−
of "virtuosity" or their very quality of "excellence" that distinguishes the
 
−
virtues from the teachings, whether this character appears to do nothing but
 
−
add specificity to what can be actualized through learning alone, or solely
 
−
through teaching, or whether it requires a nature that transcends the level
 
−
of what can be achieved through any learning or teaching at all.  But this
 
−
sort of answer only begs the question.  The real question is whether this
 
−
mark is apparent or real, and how it ought to be analyzed and construed.
 
  
−
Assuming a tentative understanding of the categories that I indicated
+
==Document History==
−
in the above terms, the questions that I am worried about are these:
 
  
−
    1. Did Socrates assert or believe that virtue can be taught, or not?
+
===5.2. Reflective Inquiry (Inquiry List, April 2004)===
−
        In symbols, did he assert or believe that V => T, or not?
 
  
−
    2. Did he think that:
+
* http://stderr.org/pipermail/inquiry/2004-April/thread.html#1328
 +
# http://stderr.org/pipermail/inquiry/2004-April/001328.html
 +
# http://stderr.org/pipermail/inquiry/2004-April/001329.html
 +
# http://stderr.org/pipermail/inquiry/2004-April/001330.html
 +
# http://stderr.org/pipermail/inquiry/2004-April/001331.html
 +
# http://stderr.org/pipermail/inquiry/2004-April/001332.html
 +
# http://stderr.org/pipermail/inquiry/2004-April/001333.html
 +
# http://stderr.org/pipermail/inquiry/2004-April/001334.html
 +
# http://stderr.org/pipermail/inquiry/2004-April/001335.html
 +
# http://stderr.org/pipermail/inquiry/2004-April/001336.html
  
−
        a. knowledge is virtue, in the sense that U  => V ?
+
===5.2. Reflective Inquiry (Ontology List, April 2004)===
  
−
        b. virtue is knowledge, in the sense that U <=  V ?
+
* http://suo.ieee.org/ontology/thrd1.html#05520
 +
# http://suo.ieee.org/ontology/msg05520.html
 +
# http://suo.ieee.org/ontology/msg05521.html
 +
# http://suo.ieee.org/ontology/msg05522.html
 +
# http://suo.ieee.org/ontology/msg05523.html
 +
# http://suo.ieee.org/ontology/msg05524.html
 +
# http://suo.ieee.org/ontology/msg05525.html
 +
# http://suo.ieee.org/ontology/msg05526.html
 +
# http://suo.ieee.org/ontology/msg05527.html
 +
# http://suo.ieee.org/ontology/msg05528.html
  
−
        c. knowledge is virtue, in the sense that U <=> V ?
+
===5.2.8. Priorisms of Normative Sciences (Ontology List, June 2002)===
  
−
    3. Did he teach or try to teach that knowledge can be taught?
+
* http://suo.ieee.org/ontology/thrd25.html#04264
−
        In symbols, did he teach or try to teach that U => T ?
+
# http://suo.ieee.org/ontology/msg04264.html
 +
# http://suo.ieee.org/ontology/msg04265.html
  
−
My current understanding of the record that is given to us
+
===5.2.9. Principle of Rational Action (Ontology List, June 2002)===
−
in Plato's Socratic Dialogues can be summarized as follows:
 
−
 
 
−
At one point Socrates seems to assume the rule that
 
−
knowledge can be taught (U => T), but simply in order
 
−
to pursue the case that virtue is knowledge (V => U)
 
−
toward the provisional conclusion that virtue can be
 
−
taught (V => T).  This seems straightforward enough,
 
−
if it were not for the good chance that all of this
 
−
reasoning is taking place under the logical aegis
 
−
of an indirect argument, a reduction to absurdity,
 
−
designed to show just the opposite of what it has
 
−
assumed for the sake of initiating the argument.
 
−
The issue is further clouded by the circumstance
 
−
that the full context of the argument most likely
 
−
extends over several Dialogues, not all of which
 
−
survive, and the intended order of which remains
 
−
in question.
 
−
 
 
−
At other points Socrates appears to claim that knowledge and virtue are
 
−
neither learned nor taught, in the strictest senses of these words, but
 
−
can only be "divined", "recollected", or "remembered", that is, recalled,
 
−
recognized, or reconstituted from the original acquaintance that a soul,
 
−
being immortal, already has with the real idea or the essential form of
 
−
each thing in itself.  Still, this leaves open the possibility that one
 
−
person can help another to guess a truth or to recall what both of them
 
−
already share in knowing, as if locked away in one or another partially
 
−
obscured or temporarily forgotten part of their inmost being.  And it is
 
−
just this freer interpretation of "learning" and "teaching", whereby one
 
−
agent catalyzes not catechizes another, that a liberal imagination would
 
−
yet come to call "education".  Therefore, the real issue at stake, both
 
−
with regard to the aim and as it comes down to the end of this inquiry,
 
−
is not so much whether knowledge and virtue can be learned and taught
 
−
as what kind of education is apt to achieve their actualization in the
 
−
individual and is fit to maintain their realization in the community.
 
−
 
 
−
How are these riddles from the origins of intellectual history, whether
 
−
one finds them far or near and whether one views it as bright or dim,
 
−
relevant to the present inquiry?  There are a number of reasons why
 
−
I am paying such close attention to these ancient and apparently
 
−
distant concerns. The classical question as to what virtues are
 
−
teachable is resurrected in the modern question, material to the
 
−
present inquiry, as to what functions are computable, indeed,
 
−
most strikingly in regard to the formal structures that each
 
−
question engenders.  Along with a related question about the
 
−
nature of the true philosopher, as one hopes to distinguish
 
−
it from the most sophisticated imitations, all of which is
 
−
echoed on the present scene in the guise of Turing's test
 
−
for a humane intelligence, this body of riddles inspires
 
−
the corpus of most work in AI, if not the cognitive and
 
−
the computer sciences at large.
 
−
 
 
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
 
−
 
 
−
Note 2
 
−
 
 
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
 
−
 
 
−
3.2.8.  Priorisms of Normative Sciences (cont.)
 
−
 
 
−
| Reason alone teaches us to know good and bad.
 
−
| Conscience, which makes us love the former and
 
−
| hate the latter, although independent of reason,
 
−
| cannot therefore be developed without it.  Before
 
−
| the age of reason we do good and bad without knowing
 
−
| it, and there is no morality in our actions, although
 
−
| there sometimes is in the sentiment of other's actions
 
−
| which have a relation to us.
 
−
|
 
−
| Rousseau, 'Emile', or 'On Education', [Rou_1, 67].
 
−
 
 
−
Aesthetics, ethics, and logic are categorized as "normative sciences"
 
−
because they pursue knowledge about the ways that things ought to be,
 
−
their objects being beauty, justice, and truth, respectively.  It is
 
−
generally appreciated that there are intricate patterns of deep and
 
−
subtle interrelationships that exist among these subjects, and among
 
−
their objects, but different people seem to intuit different patterns,
 
−
perhaps at different times.  At least, it seems that they must be seeing
 
−
different patterns of interrelation from the different ways that they find
 
−
to enact their insights and intuitions in customs, methods, and practices.
 
−
In particular, one's conception of science, indeed, one's whole approach
 
−
to life, is determined by the "priorism" or the "precedence ordering"
 
−
that one senses among these normative subjects and employs to order
 
−
their normative objects.  This Section considers a sample of the
 
−
choices that people typically make in building up a personal or
 
−
a cultural "priorism of normative sciences" (PONS).
 
−
 
 
−
For example, on the modern scene, among people trained to sport
 
−
all of the modern fashions of scientific reasoning, it is almost
 
−
a reflex of their modern identities to echo in their doctrines,
 
−
if not always to follow in their disciplines, those ancients who
 
−
taught that "knowledge is virtue".  This means that to know the
 
−
truth about anything is to know how to act rightly in regard to
 
−
it, but more yet, to be compelled to act that way.  It is usually
 
−
understood that this maxim posits a relation between the otherwise
 
−
independent realms of knowledge and action, where knowledge resides
 
−
in domains of signs and ideas, and where action presides over domains
 
−
of objects, states of being, and their changes through time.  However,
 
−
it is not so frequently remembered that this connection cuts both ways,
 
−
causing the evidence of virtue as exercised in practice to reflect on
 
−
the presumption of knowledge as possessed in theory, where each defect
 
−
of virtue necessarily reflects a defect of knowledge.
 
−
 
 
−
In other words, converting the rule through its contrapositive yields
 
−
the equivalent proposition "evil is ignorance", making every fault of
 
−
conduct traceable to a fault of knowledge.  Everyone knows the typical
 
−
objection to this claim, saying that one often knows better than to do
 
−
a certain thing while going ahead and doing it anyway, but the axiom is
 
−
meant to be taken as a new definition of knowledge, ruling overall that
 
−
if one really, really knows better, then one simply does not do it, by
 
−
virtue of the definition.  This sort of reasoning issues in the setting
 
−
of priorities, putting knowledge before virtue, theory before practice,
 
−
beauty and justice after truth, or reason itself before rhyme and right.
 
−
 
 
−
It is not that reason sees any reason to disparage the just deserts that
 
−
it places after or intends to diminish the gratifications that it defers.
 
−
Indeed, it aims to give these latter values a place of honor by placing
 
−
them more in the direction of its aims, and it thinks that it can take
 
−
them up in this order without risking a consequential loss of geniality.
 
−
According to this rationale, it is the first order of business to know
 
−
what is true, while purely an afterthought to do what is good.
 
−
 
 
−
It is not too surprising that reason assigns a priority to itself in its
 
−
own lists of aims, goods, values, and virtues, but this only renders its
 
−
bias, its favor, its preference, and its prejudice all the more evident.
 
−
And since the patent favoritism that reason displays is itself a reason
 
−
of the most aesthetic kind, it thus knocks itself out of its first place
 
−
ranking, the ranking that reason assumes for itself in the first place,
 
−
by dint of the prerogative that it exercises and in view of the category
 
−
of excuse that it uses, from then on deferring to beauty, to happiness,
 
−
or to pleasure, and all that is admirable in and of itself, or desired
 
−
for its own sake.  This self-demotion of reason is one of the unintended
 
−
consequences of its own argumentation, that leads it down the garden path
 
−
to a self-deprecation.  It is an immediate corollary of reason trying to
 
−
distinguish itself from the other goods, granting to itself an initially
 
−
arbitrary distinction, and then reflecting on the unjustified presumption
 
−
of this self-devotion.  This condition, that reason suffers and that reason
 
−
endures, is one that continues through all of the rest of its argumentations,
 
−
that is, unless it can find a better reason than the one it gives itself to
 
−
begin, or until such time as it can show that all good reasons are one and
 
−
the same.
 
−
 
 
−
So the maxim "knowlege is virtue", in its modern interpretation,
 
−
at least, leads to the following results.  It makes just action,
 
−
right behavior, and virtuous conduct not merely one among many
 
−
practical tests but the only available criterion of knowledge,
 
−
reason, and truth.  Sufficient criterion?  If a conceptual rule
 
−
is the only available test of some property, then it must be an
 
−
essential criterion of that property.  This conceives the essence
 
−
of knowledge to lie in a conception of action.  This maxim can
 
−
be taken, by way of its contrapositive, as a pragmatic principle,
 
−
positing a rule to the effect that any defect of virtue reflects
 
−
a defect of knowledge.  This makes truth the "sine qua non" of
 
−
justice, right action, or virtuous conduct, that is, it makes
 
−
reason the "without which not" of morality.  Since virtuous
 
−
conduct is distinguished as that action which leads to what
 
−
we call "beauty", "beatitude", or "happiness", by any other
 
−
name just that which is admirable in and of itself, desired
 
−
for its own sake, or sought as an end in itself, whether it
 
−
is only in the conduct itself or in a distinct product that
 
−
the beauty is held to abide, this makes logic the sublimest
 
−
art.  (Why be logical?  Becuase it pleases me to be logical.)
 
−
 
 
−
| It depends on what the meaning of the word "is" is.
 
−
|
 
−
| President William Jefferson Clinton, August ?, 1998
 
  
−
Of course, there is much that is open to interpretation about the maxim
+
* http://suo.ieee.org/ontology/thrd25.html#04266
−
"knowledge is virtue". In particular, does the copula "is" represent a
+
# http://suo.ieee.org/ontology/msg04266.html
−
necessary implication ("=>"), a sufficient reduction ("is only", "<="),
 
−
or a necessary and sufficient identification ("<=>")?
 
  
−
o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o~~~~~~~~~o
+
===5.2.10. The Pragmatic Cosmos (Ontology List, June 2002)===
  
−
Priorisms of Normative Sciences
+
* http://suo.ieee.org/ontology/thrd25.html#04262
 +
# http://suo.ieee.org/ontology/msg04262.html
  
−
01. http://suo.ieee.org/ontology/msg04264.html
+
===5.3. Reflection on Reflection (Ontology List, June 2002)===
−
02.  http://suo.ieee.org/ontology/msg04265.html
 
  
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Latest revision as of 18:24, 8 January 2012

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Fragments and Other Drafts

5. Interlude : The Medium and Its Message

5.1. Reflective Writing

5.1.1. Casual Reflection

5.1.1.1. Ostensibly Recursive Texts
5.1.1.2. Analogical Recursion

5.1.2. Conscious Reflection

5.1.2.1. The Signal Moment
5.1.2.2. The Symbolic Object
5.1.2.3. The Endeavor to Communicate
5.1.2.4. The Medium of Communication
5.1.2.5. The Ark of Types : The Order of Things to Come
5.1.2.6. The Epitext
5.1.2.7. The Context of Interpretation
5.1.2.8. The Formative Tension
5.1.2.9. The Vehicle of Communication : Reflection on Scene and Self
5.1.2.10.
5.1.2.11.
5.1.2.12. Recursions : Possible, Actual, Necessary
5.1.2.13. Ostensibly Recursive Texts (Again?)
5.1.2.14.
5.1.2.15. The Freedom of Interpretation
5.1.2.16. The Eternal Return
5.1.2.17.
5.1.2.18. Information in Formation
5.1.2.19. Reflectively Indexical Texts
5.1.2.20.
5.1.2.21.
5.1.2.22.
5.1.2.23.
5.1.2.24.
5.1.2.25. The Discursive Universe
5.1.2.26.
5.1.2.27.
5.1.2.28.
5.1.2.29.
5.1.2.30.
5.1.2.31.
5.1.2.32.

5.2. Reflective Inquiry

5.2.1. Integrity and Unity of Inquiry ✔

5.2.2. Apparitions and Allegations ✔

5.2.3. A Reflective Heuristic ✔

5.2.4. Either/Or : A Sense of Absence

5.2.5. Apparent, Occasional, and Practical Necessity

5.2.6. Approaches, Aspects, Exposures, Fronts

5.2.7. Synthetic A Priori Truths

5.2.8. Priorisms of Normative Sciences ✔

5.2.9. Principle of Rational Action ✔

5.2.10. The Pragmatic Cosmos ✔

5.2.11. Reflective Interpretive Frameworks

5.2.11.1. Principals vs. Principals
5.2.11.2. The Initial Description of Inquiry
5.2.11.3. An Early Description of Interpretation
5.2.11.4. Descriptions of the Mind
5.2.11.5. Of Signs and the Mind
5.2.11.6. Questions of Justification
5.2.11.7. The Experience of Satisfaction
5.2.11.8. An Organizational Difficulty
5.2.11.9. Pragmatic Certainties
5.2.11.10. Problems and Methods

5.3. Reflection on Reflection

Before this discussion can proceed any further I need to introduce a technical vocabulary that is specifically designed to articulate the relation of thought to action and the relation of conduct to purpose. This terminology makes use of a classical distinction between action, as simply taken, and conduct, as fully considered in the light of its means, its ways, and its ends. To the extent that affects, motivations, and purposes are bound up with one another, the objects that lie within the reach of this language that are able to be grasped by means of its concepts provide a form of cognitive handle on the complex arrays of affective impulsions and the unruly masses of emotional obstructions that serve both to drive and to block the effective performance of inquiry.

Once the differentiation between sheer activity and deliberate conduct is comprehended on informal grounds and motivated by intuitive illustrations, the formal capabilities of their logical distinction can be sharpened up and turned to instrumental advantage in accomplishing two further aims:

  1. To elucidate the precise nature of the relation between action and conduct.
  2. To facilitate a study of the whole variety of contingent relations that are possible and maintained between action and conduct.

When the relations among these categories are described and analyzed in greater detail, it becomes possible forge their separate links together, and thus to integrate their several lines of information into a fuller comprehension of the relations among thought, the purposes of thought, and the purposes of action in general.

It is possible to introduce the needed vocabulary, while at the same time advancing a number of concurrent goals of this project, by resorting to the following strategy. I inject into this discussion a selected set of passages from the work of C.S. Peirce, chosen with a certain multiplicity of aims in mind.

  1. These excerpts are taken from Peirce's most thoughtful definitions and discussions of pragmatism. Thus, the general tenor of their advice is pertinent to the long-term guidance of this project.
  2. With regard to the target vocabulary, these texts are especially acute in their ability to make all the right distinctions in all the right places, and so they serve to illustrate the requisite concepts in the context of their most appropriate uses.
  3. Aside from their content being crucial to the scope of the present inquiry, their form, manner, sequence, and interrelations supply the kind of material needed to illustrate an important array of issues involved in the topic of reflection.
  4. Finally, my reflections on these passages are designed to illustrate the variety of relations that occur between the POV of a writer, especially as it develops through time, and the POV of a reader, in the light of the ways that it deflects its own echoes through a text in order to detect the POV of the writer that led to its being formed in that manner.

The first excerpt appears in the form of a dictionary entry, intended as a definition of pragmatism.

Pragmatism. The opinion that metaphysics is to be largely cleared up by the application of the following maxim for attaining clearness of apprehension: "Consider what effects, that might conceivably have practical bearings, we conceive the object of our conception to have. Then, our conception of these effects is the whole of our conception of the object."

(Peirce, CP 5.2, 1878/1902).

The second excerpt presents another version of the pragmatic maxim, a recommendation about a way of clarifying meaning that can be taken to stake out the general POV of pragmatism.

Pragmaticism was originally enounced in the form of a maxim, as follows: Consider what effects that might conceivably have practical bearings you conceive the objects of your conception to have. Then, your conception of those effects is the whole of your conception of the object.

(Peirce, CP 5.438, 1878/1905).

Over time, Peirce tried to express the basic idea contained in the pragmatic maxim (PM) in numerous different ways. In the remainder of this work, the gist of the pragmatic maxim, the logical content that appropriates its general intention over a variety of particular contexts, the common denominator of all of its versionary approximations, can be referred to with maximal simplicity as “PM”. Otherwise, subscripts can be used in contexts where it is necessary to mention a particular form, for instance, referring to the versions just given as “PM1” and “PM2”, respectively.

Considered side by side like this, any perceptible differences between PM1 and PM2 appear to be trivial and insignificant, lacking in every conceivable practical consequence, as indeed would be the case if both statements were properly understood. One would like to say that both variants belong to the same pragmatic equivalence class (PEC), where all of the peculiarities of their individual expressions are absorbed into the effective synonymy of a single operational maxim of conduct. Unfortunately, no matter how well this represents the ideal, it does not describe the present state of understanding with respect to the pragmatic maxim, and this is the situation that my work is given to address.

I am taking the trouble to recite both of these very close variants of the pragmatic maxim because I want to examine how their subsequent interpretations have tended to diverge over time and to analyze why the traditions of interpretation that stem from them are likely to develop in such a way that they eventually come to be at cross-purposes to each other.

There is a version of the pragmatic maxim, more commonly cited, that uses we and our instead of you and your. At first sight, this appears to confer a number of clear advantages on the expression of the maxim. The second person is ambiguous with regard to number, and it can be read as both singular and plural, since the …

Unfortunately, people have a tendency to translate our concept of the object into the meaning of a concept. This displacement of the genuine article from the object to the meaning obliterates the contingently indefinite commonality of our manner of thinking and replaces it with the absolutely definite pretension to the unique truth of the matter // changing the emphasis from common conception to unique intention. This apparently causes them to read the whole of our conception as the whole meaning of a conception … // from thee and thy to the and our //

The pragmatic maxim, taking the form of an injunctive prescription, a piece of advice, or a practical recommendation, provides an operational description of a certain philosophical outlook or frame of reference. This is the general POV that is called pragmatism, or pragmaticism, as Peirce later renamed it when he wanted more pointedly to emphasize the principles that distinguish his own particular POV from the general run of its appropriations, interpretations, and common misconstruals. Thus the pragmatic maxim, in a way that is deliberately consistent with the principles of the POV to which it leads, enunciates a practical idea and provides a truly pragmatic definition of that very same POV.

I am quoting a version of the pragmatic maxim whose form of address to the reader exemplifies a second person POV on the part of the writer. In spite of the fact that this particular variation does not appear in print until a later date, my own sense of the matter leads me to think that it actually recaptures the original form of the pragmatic insight. My reasons for believing this are connected with Peirce's early notion of tuity, the second person character of the mind's dialogue with nature and with other minds, and a topic to be addressed in detail at a later point in this discussion.

By way of a piece of evidence for this impression, one that is internal to the texts, both versions begin with the second person POV that is implied by their imperative mood.

Just as the sign in a sign relation addresses the interpretant intended in the mind of its interpreter, PM2 is addressed to an interpretant or effect intended in the mind of its reader.

The third excerpt puts a gloss on the meaning of a practical bearing and provides an alternative statement of the pragmatic maxim (PM3).

Such reasonings and all reasonings turn upon the idea that if one exerts certain kinds of volition, one will undergo in return certain compulsory perceptions. Now this sort of consideration, namely, that certain lines of conduct will entail certain kinds of inevitable experiences is what is called a "practical consideration". Hence is justified the maxim, belief in which constitutes pragmatism; namely,

In order to ascertain the meaning of an intellectual conception one should consider what practical consequences might conceivably result by necessity from the truth of that conception; and the sum of these consequences will constitute the entire meaning of the conception.

(Peirce, CP 5.9, 1905).

The fourth excerpt illustrates one of Peirce's many attempts to get the sense of the pragmatic POV across by rephrasing the pragmatic maxim in an alternative way (PM4). In introducing this version, he addresses an order of prospective critics who do not deem a simple heuristic maxim, much less one that concerns itself with a routine matter of logical procedure, as forming a sufficient basis for a whole philosophy.

On their side, one of the faults that I think they might find with me is that I make pragmatism to be a mere maxim of logic instead of a sublime principle of speculative philosophy. In order to be admitted to better philosophical standing I have endeavored to put pragmatism as I understand it into the same form of a philosophical theorem. I have not succeeded any better than this:

Pragmatism is the principle that every theoretical judgment expressible in a sentence in the indicative mood is a confused form of thought whose only meaning, if it has any, lies in its tendency to enforce a corresponding practical maxim expressible as a conditional sentence having its apodosis in the imperative mood.

(Peirce, CP 5.18, 1903).

I am including Peirce's preamble to his restatement of the principle because I think that the note of irony and the foreshadowing of comedy intimated by it are important to understanding the gist of what follows. In this rendition the statement of the principle of pragmatism is recast in a partially self-referent fashion, and since it is itself delivered as a "theoretical judgment expressible in a sentence in the indicative mood" the full content of its own deeper meaning is something that remains to be unwrapped, precisely through a self-application to its own expression of the very principle it expresses. To wit, this statement, the form of whose phrasing is forced by conventional biases to take on the style of a declarative judgment, describes itself as a "confused form of thought", in need of being amended, converted, and translated into its operational interpretant, that is to say, its viable pragmatic equivalent.

The fifth excerpt, PM5, is useful by way of additional clarification, and was aimed to correct a variety of historical misunderstandings that arose over time with regard to the intended meaning of the pragmatic POV.

The doctrine appears to assume that the end of man is action — a stoical axiom which, to the present writer at the age of sixty, does not recommend itself so forcibly as it did at thirty. If it be admitted, on the contrary, that action wants an end, and that that end must be something of a general description, then the spirit of the maxim itself, which is that we must look to the upshot of our concepts in order rightly to apprehend them, would direct us towards something different from practical facts, namely, to general ideas, as the true interpreters of our thought.

(Peirce, CP 5.3, 1902).

If anyone thinks that an explanation on this order, whatever degree of directness and explicitness one perceives it to have, ought to be enough to correct any amount of residual confusion, then one is failing to take into consideration the persistence of a particulate interpretation, that is, a favored, isolated, and partial interpretation, once it has taken or mistaken its moment.

A sixth excerpt, PM6, is useful in stating the bearing of the pragmatic maxim on the topic of reflection, namely, that it makes all of pragmatism boil down to nothing more or less than a method of reflection.

The study of philosophy consists, therefore, in reflexion, and pragmatism is that method of reflexion which is guided by constantly holding in view its purpose and the purpose of the ideas it analyzes, whether these ends be of the nature and uses of action or of thought. …

It will be seen that pragmatism is not a Weltanschauung but is a method of reflexion having for its purpose to render ideas clear.

(Peirce, CP 5.13 note 1, 1902).

The seventh excerpt is a late reflection on the reception of pragmatism. With a sense of exasperation that is almost palpable, this comment tries to justify the maxim of pragmatism and to reconstruct its misreadings by pinpointing a number of false impressions that the intervening years have piled on it, and it attempts once more to correct the deleterious effects of these mistakes. Recalling the very conception and birth of pragmatism, it reviews its initial promise and its intended lot in the light of its subsequent vicissitudes and its apparent fate. Adopting the style of a post mortem analysis, it presents a veritable autopsy of the ways that the main truth of pragmatism, for all its practicality, can be murdered by a host of misdissecting disciplinarians, by its most devoted followers. This doleful but dutiful undertaking is presented next.

This employment five times over of derivates of concipere must then have had a purpose. In point of fact it had two. One was to show that I was speaking of meaning in no other sense than that of intellectual purport. The other was to avoid all danger of being understood as attempting to explain a concept by percepts, images, schemata, or by anything but concepts. I did not, therefore, mean to say that acts, which are more strictly singular than anything, could constitute the purport, or adequate proper interpretation, of any symbol. I compared action to the finale of the symphony of thought, belief being a demicadence. Nobody conceives that the few bars at the end of a musical movement are the purpose of the movement. They may be called its upshot.

(Peirce, CP 5.402 note 3, 1906).

There are notes of emotion ranging from apology to pique to be detected in this eulogy of pragmatism, and all the manner of a pensive elegy that affects the tone of its contemplation. It recounts the various ways that the good of the best among our maxims is "oft interrèd with their bones", how the aim of the pragmatic maxim to clarify thought gets clouded over with the dust of recalcitrant prepossessions, drowned in the drift of antediluvian predilections, lost in the clamor of prevailing trends and the shuffle of assorted novelties, and even buried with the fractious contentions that it can tend on occasion to inspire. It details the evils that are apt to be done in the name of this précis of pragmatism if ever it is construed beyond its ambition, and sought to be elevated from a working POV to the imperial status of a Weltanshauung.

The next three elaborations of this POV are bound to sound mysterious at this point, but they are necessary to the integrity of the whole work. In any case, it is a good thing to assemble all these pieces in one place, for future reference if nothing else.

When we come to study the great principle of continuity and see how all is fluid and every point directly partakes the being of every other, it will appear that individualism and falsity are one and the same. Meantime, we know that man is not whole as long as he is single, that he is essentially a possible member of society. Especially, one man's experience is nothing, if it stands alone. If he sees what others cannot, we call it hallucination. It is not "my" experience, but "our" experience that has to be thought of; and this "us" has indefinite possibilities.

(Peirce, CP 5.402 note 2, 1893).

Nevertheless, the maxim has approved itself to the writer, after many years of trial, as of great utility in leading to a relatively high grade of clearness of thought. He would venture to suggest that it should always be put into practice with conscientious thoroughness, but that, when that has been done, and not before, a still higher grade of clearness of thought can be attained by remembering that the only ultimate good which the practical facts to which it directs attention can subserve is to further the development of concrete reasonableness; so that the meaning of the concept does not lie in any individual reactions at all, but in the manner in which those reactions contribute to that development. …

Almost everybody will now agree that the ultimate good lies in the evolutionary process in some way. If so, it is not in individual reactions in their segregation, but in something general or continuous. Synechism is founded on the notion that the coalescence, the becoming continuous, the becoming governed by laws, the becoming instinct with general ideas, are but phases of one and the same process of the growth of reasonableness.

(Peirce, CP 5.3, 1902).

No doubt, Pragmaticism makes thought ultimately apply to action exclusively — to conceived action. But between admitting that and either saying that it makes thought, in the sense of the purport of symbols, to consist in acts, or saying that the true ultimate purpose of thinking is action, there is much the same difference as there is between saying that the artist-painter's living art is applied to dabbing paint upon canvas, and saying that that art-life consists in dabbing paint, or that its ultimate aim is dabbing paint. Pragmaticism makes thinking to consist in the living inferential metaboly of symbols whose purport lies in conditional general resolutions to act.

(Peirce, CP 5.402 note 3, 1906).

The final excerpt touches on a what can appear as a quibbling triviality or a significant problem, depending on one's POV. It mostly arises when sophisticated mentalities make a point of trying to apply the pragmatic maxim in the most absurd possible ways they can think of. I apologize for quoting such a long passage, but the full impact of Peirce's point only develops over an extended argument.

There can, of course, be no question that a man will act in accordance with his belief so far as his belief has any practical consequences. The only doubt is whether this is all that belief is, whether belief is a mere nullity so far as it does not influence conduct. What possible effect upon conduct can it have, for example, to believe that the diagonal of a square is incommensurable with the side? …

The proposition that the diagonal is incommensurable has stood in the textbooks from time immemorial without ever being assailed and I am sure that the most modern type of mathematician holds to it most decidedly. Yet it seems quite absurd to say that there is any objective practical difference between commensurable and incommensurable.

Of course you can say if you like that the act of expressing a quantity as a rational fraction is a piece of conduct and that it is in itself a practical difference that one kind of quantity can be so expressed and the other not. But a thinker must be shallow indeed if he does not see that to admit a species of practicality that consists in one's conduct about words and modes of expression is at once to break down all the bars against the nonsense that pragmatism is designed to exclude.

What the pragmatist has his pragmatism for is to be able to say: here is a definition and it does not differ at all from your confusedly apprehended conception because there is no practical difference. But what is to prevent his opponent from replying that there is a practical difference which consists in his recognizing one as his conception and not the other? That is, one is expressible in a way in which the other is not expressible.

Pragmatism is completely volatilized if you admit that sort of practicality.

(Peirce, CP 5.32–33, 1903).

Let me just state what I think are the three main issues at stake in this passage, leaving a fuller consideration of their implications to a later stage of this work.

  2. Reflective agents, as a price for their extra powers of reflection, fall prey to a new class of errors and liabilities, any one of which might be diagnosed as a reflective illusion or a delusion of reflection (DOR). There is one type of DOR that is especially easy for reflective agents to fall into, and they must constantly monitor its swings in order to guard the integrity of their reflective processes against the variety of false images that it admits and the diversity of misleading pathways that it leads onto. This DOR turns on thinking that objects of a nature to be reflected on by an agent must have a nature that is identical to the nature of the agent that reflects on them.

An agent acts under many different kinds of constraints, whether by choice of method, compulsion of nature, or the mere chance of looking outward in a given direction and henceforth taking up a fixed outlook. The fact that one is constrained to reason in a particular manner, whether one is predisposed to cognitive, computational, conceptual, or creative terms, and whether one is restrained to finitary, imaginary, rational, or transcendental expressions, does not mean that one is bound to consider only the sorts of objects that fall into the corresponding lot. It only forces the issue of just how literally or figuratively one is able to grasp the matter in view.

To imagine that the nature of the object is bound to be the same as the nature of the sign, or to think that the law that determines the object's matter has to be the same as the rule that codifies the agent's manner, are tantamount to special cases of those reflective illusions whose form of diagnosis I just outlined. For example, it is the delusion of a purely cognitive and rational psychology, on seeing the necessity of proceeding in a cognitive and rational manner, to imagine that its subject is also purely cognitive and rational, and to think that this abstraction of the matter has any kind of coherence when considered against the integrity of its object.

  2. The general rule of pragmatism to seek the difference that makes a difference has its corollaries in numerous principles of indifference. Not every difference in the meantime makes a difference in the end. That is, not every difference of circumstance that momentarily impacts on the trajectory of a system nor every difference of eventuality that transiently develops within its course makes a difference in its ultimate result, and this is true no matter whether one considers the history of intertwined conduct and experience that belongs to a single agent or whether it pertains to a whole community of agents. Furthermore, not every difference makes a difference of consequence with respect to every conception or purpose that seeks to include it under its "sum". Finally, not every difference makes the same sort of difference with regard to each of the intellectual concepts or purported outcomes that it has a bearing on.

To express the issue in a modern idiom, this is the question of whether a concept has a definition that is path-dependent or path-invariant, that is, when the essence of that abstract conception is reduced to a construct that employs only operational terms. It is because of this issue that most notions of much import, like mass, meaning, momentum, and number, are defined in terms of the appropriate equivalence classes and operationalized relative to their proper frames of reference.

  2. The persistent application of the pragmatic maxim, especially in mathematics, eventually brings it to bear on one rather ancient question. The issue is over the reality of conceptual objects, including mathematical "objects" and Platonic "forms" or "ideas". In this context, the adjective "real" means nothing other than "having properties", but the import of this "having" has to be grasped in the same moment of understanding that this old schematic of thought loads the verb "to have" with one of its strongest connotations, namely, that nothing has a property in the proper sense of the word unless it has that property in its own right, without regard to what anybody thinks about it. In other words, to say that an object has a property is to say that it has that property independently, if not of necessity exclusively, of what anybody may think about the matter. But what can it mean for one to say that a mathematical object is "real", that it has the properties that it has independently of what anybody thinks of it, when all that one has of this object are but signs of it, and when the only access that one has to this object is by means of thinking, a process of shuffling, sifting, and sorting through nothing more real or more ideal than signs in the mind?

The acuteness of this question can be made clear if one pursues the accountability of the pragmatic maxim into higher orders of infinity. Consider the number of "effects" that form the "whole" of a conception in PM1, or else the number of "consequences" that fall under the "sum" in PM2. What happens when it is possible to conceive of an infinity of practical consequences as falling among the consequential effects or the effective consequences of an intellectual conception? The point of this question is not to require that all of the items of practical bearing be surveyed in a single glance, that all of these effects and consequences be enumerated at once, but only that the cardinal number of conceivable practical bearings, or effects and consequences, be infinite.

Recognizing the fact that "conception" is an "-ionized" term, and so can denote an ongoing process as well as a finished result, it is possible to ask the cardinal question of conceptual accountability in another way:

What is one's conception of the practical consequences that result by necessity from a case where the "conception" of practical consequences that result by necessity from the truth of a conception constitutes an infinite process, that is, from a case where the conceptual process of generating these consequences is capable of exceeding any finite bound that one can conceive?

It is may be helpful to append at this point a few additional comments that Peirce made with respect to the concept of reality in general.

And what do we mean by the real? It is a conception which we must first have had when we discovered that there was an unreal, an illusion; that is, when we first corrected ourselves. Now the distinction for which alone this fact logically called, was between an ens relative to private inward determinations, to the negations belonging to idiosyncrasy, and an ens such as would stand in the long run. The real, then, is that which, sooner or later, information and reasoning would finally result in, and which is therefore independent of the vagaries of me and you. Thus, the very origin of the conception of reality shows that this conception essentially involves the notion of a COMMUNITY, without definite limits, and capable of a definite increase of knowledge.

(Peirce, CP 5.311, 1868).

The real is that which is not whatever we happen to think it, but is unaffected by what we may think of it.

(Peirce, CE 2:467, 1871).


Thus we may define the real as that whose characters are independent of what anybody may think them to be.

(Peirce, CP 5.405, 1878).

Having read these exhibits into evidence, if not yet to the point of self-evidence, and considered them to some degree for the individual lights they throw on the subject, let me now examine the relationships that can be found among them.

These excerpts are significant not only for what they say, but for how they say it. What they say, their matter, is crucial to the whole course the present inquiry. How they say it, their manner, is itself the matter of numerous further discussions, a few of which, carried out by Peirce himself, are already included in the sample presented.

Depending on the reader's POV, this sequence of excerpts can appear to reflect anything from a radical change and a serious correction of the underlying POV to a mere clarification and a natural development of it, all maintaining the very same spirit as the original expression of it. Whatever the case, let these three groups of excerpts be recognized as forming three successive levels of reflection (LORs) on the series of POVs in question, regardless of whether one sees them as disconnected, as ostensibly related, or else as inherently the very same POV in spirit.

From my own POV, that strives to share this spirit in some measure, it appears that the whole variety of statements, no matter what their dates of original composition, initial publication, or subsequent revision, only serve to illustrate different LOR's on what is essentially and practically a single and coherent POV, one that can be drawn on as a unified frame of reference and henceforward referred to as the pragmatic POV or as just plain pragmatism.

There is a case to be made for the ultimate inseparability of all of the issues that are brought up in the foregoing sample of excerpts, but an interval of time and a tide of text are likely to come and go before there can be any sense of an end to the period of questioning, before all of the issues that these texts betide can begin to be settled, before there can be a due measure of conviction on what they charge inquiry with, and before the repercussions of the whole sequence of reflections they lead into can be brought to a point of closure. If one accepts the idea that all of these excerpts are expressions of one and the same POV, but considered at different points of development, as enunciated, as reviewed, and as revised over an interval of many years, then they can be taken to illustrate the diverse kinds of changes that occur in the formulation, the development, and the clarification of a continuing POV.

Document History

5.2. Reflective Inquiry (Inquiry List, April 2004)

  1. http://stderr.org/pipermail/inquiry/2004-April/001328.html
  2. http://stderr.org/pipermail/inquiry/2004-April/001329.html
  3. http://stderr.org/pipermail/inquiry/2004-April/001330.html
  4. http://stderr.org/pipermail/inquiry/2004-April/001331.html
  5. http://stderr.org/pipermail/inquiry/2004-April/001332.html
  6. http://stderr.org/pipermail/inquiry/2004-April/001333.html
  7. http://stderr.org/pipermail/inquiry/2004-April/001334.html
  8. http://stderr.org/pipermail/inquiry/2004-April/001335.html
  9. http://stderr.org/pipermail/inquiry/2004-April/001336.html

5.2. Reflective Inquiry (Ontology List, April 2004)

  1. http://suo.ieee.org/ontology/msg05520.html
  2. http://suo.ieee.org/ontology/msg05521.html
  3. http://suo.ieee.org/ontology/msg05522.html
  4. http://suo.ieee.org/ontology/msg05523.html
  5. http://suo.ieee.org/ontology/msg05524.html
  6. http://suo.ieee.org/ontology/msg05525.html
  7. http://suo.ieee.org/ontology/msg05526.html
  8. http://suo.ieee.org/ontology/msg05527.html
  9. http://suo.ieee.org/ontology/msg05528.html

5.2.8. Priorisms of Normative Sciences (Ontology List, June 2002)

  1. http://suo.ieee.org/ontology/msg04264.html
  2. http://suo.ieee.org/ontology/msg04265.html

5.2.9. Principle of Rational Action (Ontology List, June 2002)

  1. http://suo.ieee.org/ontology/msg04266.html

5.2.10. The Pragmatic Cosmos (Ontology List, June 2002)

  1. http://suo.ieee.org/ontology/msg04262.html

5.3. Reflection on Reflection (Ontology List, June 2002)

  1. http://suo.ieee.org/ontology/msg04226.html
  2. http://suo.ieee.org/ontology/msg04227.html
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