Habit as a Connecting Nature, Mind and Culture in CS Peirce's Semiotic Pragmaticism

Research output: Chapter in Book/Report/Conference proceedingArticle in proceedingsResearchpeer-review

Abstract

Peirce’s view of science and religion differs from the received view and therefore has interesting consequences for how we see the connections between the two [1]. Peirce was like Karl Popper a fallibilist opposing the logical positivist epistemology of possibility of verification of scientific theories and models. The end of research in a certified truth is an ideal far away in the future [2]. Furthermore he was not a physicalistic material mechanists but a process philosopher and an evolutionary synechist [3]. This means that he thought that mind and matter was connected in a continuum and that matter has some internal living qualities, because he did not believe that the world is ruled by absolute precisely determinable laws that somehow existed before the manifest universe in time and space came to be [4]. A further problem with the mechanicism of classical physics was that the time concept in Newton’s theory of motion was reversible. Time had no arrow. But in Peirce’s cosmogony change is at the basis as Firstness is imbued with the tendency to take habits and time therefore has an arrow and is irreversible and therefore what the laws manifested as the universe develop. This was unthinkable from a mechanical point of view. But Prigogine and Stengers [5]—in there development of non-equilibrium thermodynamics based on Boltzmann’s probability interpretation of thermodynamics—got irreversibility accepted as the basic process in physical ontology and in 2013 the recognized physicist Lee Smolin published the book Time Reborn [6] where he accepts Peirce’s as well as Prigogine’s views on the nature of time, change and law, which was a big change in foundational conception og physics. In contrast to Smolin and Prigogine Peirce also grounds his philosophical framework in phenomenology. He is inspired by German idealism and Naturphilosophie especially Hegel and Schelling though he is also a kind of empiricist. This makes him a kind of process objective idealist; but a very special one. In the tradition of Aristoteles, Hegel and Kant he worked out system of basic categories that had deep influence on his Cosmogony [4].
Peirce’s view of science and religion differs from the received view and therefore has interesting consequences for how we see the connections between the two [1]. Peirce was like Karl Popper a fallibilist opposing the logical positivist epistemology of possibility of verification of scientific theories and models. The end of research in a certified truth is an ideal far away in the future [2]. Furthermore he was not a physicalistic material mechanists but a process philosopher and an evolutionary synechist [3]. This means that he thought that mind and matter was connected in a continuum and that matter has some internal living qualities, because he did not believe that the world is ruled by absolute precisely determinable laws that somehow existed before the manifest universe in time and space came to be [4]. A further problem with the mechanicism of classical physics was that the time concept in Newton’s theory of motion was reversible. Time had no arrow. But in Peirce’s cosmogony change is at the basis as Firstness is imbued with the tendency to take habits and time therefore has an arrow and is irreversible and therefore what the laws manifested as the universe develop. This was unthinkable from a mechanical point of view. But Prigogine and Stengers [5]—in there development of non-equilibrium thermodynamics based on Boltzmann’s probability interpretation of thermodynamics—got irreversibility accepted as the basic process in physical ontology and in 2013 the recognized physicist Lee Smolin published the book Time Reborn [6] where he accepts Peirce’s as well as Prigogine’s views on the nature of time, change and law, which was a big change in foundational conception og physics. In contrast to Smolin and Prigogine Peirce also grounds his philosophical framework in phenomenology. He is inspired by German idealism and Naturphilosophie especially Hegel and Schelling though he is also a kind of empiricist. This makes him a kind of process objective idealist; but a very special one. In the tradition of Aristoteles, Hegel and Kant he worked out system of basic categories that had deep influence on his Cosmogony [4].
LanguageEnglish
Title of host publicationProceedings of the Digitalisation for a Sustainable Society. IS4SI 2017 : Embodied, Embedded, Networked, Empowered through Information, Computation & Cognition
Number of pages3
Volume1
Place of PublicationBasel
PublisherMDPI
Date2017
DOIs
StatePublished - 2017
EventDigitalisation for a Sustainable Society: Embodied, Embedded, Networked, Empowered through Information, Computation & Cognition! - Chalmers Conference Center, Gothenburg, Sweden
Duration: 12 Jun 201716 Jun 2017
http://is4si-2017.org/

Conference

ConferenceDigitalisation for a Sustainable Society
LocationChalmers Conference Center
CountrySweden
CityGothenburg
Period12/06/201716/06/2017
OtherThe International Society for Information Studies Summit 2017
Internet address
SeriesProceedings
Number3
Volume1
ISSN2504-3900

Bibliographical note

Extended abstract

Cite this

Brier, S. (2017). Habit as a Connecting Nature, Mind and Culture in CS Peirce's Semiotic Pragmaticism. In Proceedings of the Digitalisation for a Sustainable Society. IS4SI 2017: Embodied, Embedded, Networked, Empowered through Information, Computation & Cognition (Vol. 1). Basel: MDPI. Proceedings, No. 3, Vol.. 1, DOI: 10.3390/IS4SI-2017-03976
Brier, Søren. / Habit as a Connecting Nature, Mind and Culture in CS Peirce's Semiotic Pragmaticism. Proceedings of the Digitalisation for a Sustainable Society. IS4SI 2017: Embodied, Embedded, Networked, Empowered through Information, Computation & Cognition. Vol. 1 Basel : MDPI, 2017. (Proceedings; No. 3, ???volume??? 1).
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Brier, S 2017, Habit as a Connecting Nature, Mind and Culture in CS Peirce's Semiotic Pragmaticism. in Proceedings of the Digitalisation for a Sustainable Society. IS4SI 2017: Embodied, Embedded, Networked, Empowered through Information, Computation & Cognition. vol. 1, MDPI, Basel, Proceedings, no. 3, vol. 1, Gothenburg, Sweden, 12/06/2017. DOI: 10.3390/IS4SI-2017-03976

Habit as a Connecting Nature, Mind and Culture in CS Peirce's Semiotic Pragmaticism. / Brier, Søren.

Proceedings of the Digitalisation for a Sustainable Society. IS4SI 2017: Embodied, Embedded, Networked, Empowered through Information, Computation & Cognition. Vol. 1 Basel : MDPI, 2017.

Research output: Chapter in Book/Report/Conference proceedingArticle in proceedingsResearchpeer-review

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AB - Peirce’s view of science and religion differs from the received view and therefore has interesting consequences for how we see the connections between the two [1]. Peirce was like Karl Popper a fallibilist opposing the logical positivist epistemology of possibility of verification of scientific theories and models. The end of research in a certified truth is an ideal far away in the future [2]. Furthermore he was not a physicalistic material mechanists but a process philosopher and an evolutionary synechist [3]. This means that he thought that mind and matter was connected in a continuum and that matter has some internal living qualities, because he did not believe that the world is ruled by absolute precisely determinable laws that somehow existed before the manifest universe in time and space came to be [4]. A further problem with the mechanicism of classical physics was that the time concept in Newton’s theory of motion was reversible. Time had no arrow. But in Peirce’s cosmogony change is at the basis as Firstness is imbued with the tendency to take habits and time therefore has an arrow and is irreversible and therefore what the laws manifested as the universe develop. This was unthinkable from a mechanical point of view. But Prigogine and Stengers [5]—in there development of non-equilibrium thermodynamics based on Boltzmann’s probability interpretation of thermodynamics—got irreversibility accepted as the basic process in physical ontology and in 2013 the recognized physicist Lee Smolin published the book Time Reborn [6] where he accepts Peirce’s as well as Prigogine’s views on the nature of time, change and law, which was a big change in foundational conception og physics. In contrast to Smolin and Prigogine Peirce also grounds his philosophical framework in phenomenology. He is inspired by German idealism and Naturphilosophie especially Hegel and Schelling though he is also a kind of empiricist. This makes him a kind of process objective idealist; but a very special one. In the tradition of Aristoteles, Hegel and Kant he worked out system of basic categories that had deep influence on his Cosmogony [4].

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Brier S. Habit as a Connecting Nature, Mind and Culture in CS Peirce's Semiotic Pragmaticism. In Proceedings of the Digitalisation for a Sustainable Society. IS4SI 2017: Embodied, Embedded, Networked, Empowered through Information, Computation & Cognition. Vol. 1. Basel: MDPI. 2017. (Proceedings; No. 3, Vol. 1). Available from, DOI: 10.3390/IS4SI-2017-03976