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Charles Sanders Peirce and the Mind-Body-World Relation

Charles Sanders Peirce and the Mind-Body-World Relation

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complex lattice of dynamic meaning configurations which continue over time to <strong>the</strong>Growth of Reason, in terms of (individual or collective) <strong>Mind</strong>’s generalunderst<strong>and</strong>ings of a potentially infinite, but in some respect or o<strong>the</strong>r, determined,series of different aspects of <strong>the</strong> complex Object Second of <strong>the</strong> <strong>World</strong>/Realityenvironment:OR I 1 /R 1 I 2 /R 2 I 3 /R 3 &cIncreasing complexity of meanings (Growth of Embodied Reason)Figure 5: The <strong>Mind</strong>-<strong>Body</strong>-<strong>World</strong> relation as Growth of Embodied ReasonWhat is of special interest to investigate fur<strong>the</strong>r, is <strong>the</strong> hows <strong>and</strong> <strong>the</strong> whys of ways inwhich <strong>the</strong> ontologically embodied growth of reason in individual, or communities oforganisms in <strong>the</strong> course of <strong>the</strong>ir relatively short lifetimes can be seen to participate in<strong>and</strong> interact triadically with <strong>the</strong> broader, much longer term developmental processescontingent in nature.In human terms this means to underst<strong>and</strong> better how, <strong>and</strong> to what extent, <strong>the</strong>technologies <strong>and</strong> o<strong>the</strong>r artefacts that we create, which all embody in <strong>the</strong>ir various <strong>the</strong>growth of reasonableness in our individual minds, as well as in <strong>the</strong> practices <strong>and</strong> setsof norms for communication <strong>and</strong> action that we embody in our everyday use <strong>and</strong>interpretation of <strong>the</strong>se technologies <strong>and</strong> artefacts, serve to nurture <strong>and</strong> fur<strong>the</strong>r realgrowth of reason in <strong>the</strong> world we live in, <strong>and</strong> how, <strong>and</strong> to what extent <strong>the</strong>y do not.Since we are, as <strong>Peirce</strong> constantly reminds us, “fallible” in our “glassy essence”, bothas individuals <strong>and</strong> as “loosely connected persons”, we need to constantly be awake to<strong>the</strong> need to underst<strong>and</strong> better which forms <strong>and</strong> norms of communication <strong>and</strong> actionenrich <strong>and</strong> promote growth of reason in our local <strong>and</strong> global communities, <strong>and</strong> whichdo not. In <strong>Peirce</strong>’s own words:“The individual man, since his separate existence is manifested only by ignorance <strong>and</strong> error,so far as he is anything apart from his fellows, <strong>and</strong> from what he <strong>and</strong> <strong>the</strong>y are to be, is only anegation. This is man,proud man,Most ignorant of what he’s most assured,His glassy essence.” [CP 5.264-317]

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