Deely on Consequences of Semiotic Ontology of Science, and Religion

There is no doubt that spiritual and religious knowledge surrounds all of our cultural worldviews as Habermas argues and the cultural common sense knowing is the background for scientific knowing although a part of it strives to wards a universal a-historicity. This leaves the problem of how to negotiate a common platform that allows for both science and religion to work fruitfully together and at the same time conserve the ability to distinguish between them, which were Peirce’s vision. This is what Ashley and Deely’s book How Science Enriches Theology is about. In focus will have to be the concept of science or, which Deely always underlined, meant Peircean postmodern semiotic pragmaticist realism. Ontologically this meant that the universe is not only self-organizing driven by irreversible thermodynamics’ forming of dissipative structures or objective information organization as cybernetics and general system theory proposes, but by a semiotic grand argument developing a natural proposition from a very general form of feeling. This self-organized abstract semiotic logic based rationality is a normative agapistic movement toward Summon Bonum. Order and rationality is a common good not just between humans and their cultures, but also for their relation to nature’s evolution in this semiotic agapism.