Jeff, List: JD: I don't detect any impatience ...
Thanks for understanding. I need to take some time to digest your two posts from this evening, but I want to respond to one item right away. JD: I was under the impression that you are interested in questions about the universes and categories because you want to dig deeper into Peirce's claim in "The Neglected Argument" that God is creator of all three universes of experience. Let me know if I am mistaken about your aims and motivations. I suppose that is one of my "aims and motivations," but it is not really the primary one at the moment, since God as Creator is uncontroversial for me personally. I am mainly trying to figure out whether, for Peirce, (a) Universes and Categories are basically the same thing; (b) Universes are a specific manifestation of the Categories in phaneroscopy and/or metaphysics; (c) Universes and Categories are two distinct things, and if so, on what basis; or (d) none of the above. There seems to be some evidence that Peirce may have stopped talking about Categories in favor of Universes late in his life; I want to know whether that is really the case, and if so, what significance we should attribute to this. Regards, Jon On Fri, Oct 21, 2016 at 9:13 PM, Jeffrey Brian Downard < jeffrey.down...@nau.edu> wrote: > Hi Jon, List, > > > > Let me try to take up the question you posed at the end of your message: "how > does this help me figure out Universes vs. Categories?" > > > Well, I was under the impression that you are interested in questions > about the universes and categories because you want to dig deeper into > Peirce's claim in "The Neglected Argument" that God is creator of all > three universes of experience. Let me know if I am mistaken about your aims > and motivations. > > > > Working on the assumption that we share a common goal, let's take the last > question in the earlier email and rephrase it in the following way: is the > Mind-like > Reasonableness in Nature as *Ens necessarium* self-sufficient in its > originative capacity, or is its capacity to create rich homogeneities of > connectedness within and between the three universes of > experience dependent on something else? > > > > For the sake of sharpening our discussion, it might help to return to the > specific examples of sound, color, space and time that we were considering > earlier. Let’s focus the question on those examples: how do the > homogeneities of connectedness of qualities of sound and color in a > larger universe of possible qualities experience relate to the > homogeneities of connectedness in the experience of individuals as being > located in a larger realm of space and time? > > > > Let us start the transition from the phenomenological analysis to a more > normative inquiry in aesthetics. So, we contemplate--in a playful > spirit--the homogeneities of connectedness that we find within and > between the universe of the possible qualities of experience, the > universe of actual objects as individuals at a place and time in our > experience, and the universe in which space and time are ordered limitless > wholes in experience. Then, having mused about these relationships within > and between the universes, we ask: what ideal should inform our deepest > hopes as we engage in honest inquiry about the surprising features of our > experience of these three universes? If this ideal is to be adequate to the > task at hand, then I suspect that it, too, will need to be a sort > of limitless whole. That is, it will need to be adequate to inform our > aesthetic evaluations of what, among all possible universes of experience, > is most attractive, considered for its own sake. > > > What might have originated the homogeneities of connectedness within and > between the universes so that they might be experienced as beautiful? The > movement to claims about the beauty of this whole of experience gives rise > to a need to sort out the universality and necessity that are part and > parcel of such a normative evaluation. As Kant points out in the third > *Critique*, the conditions of universality and necessity that attend such > an evaluation are inter-subjective in character, and Peirce seems to agree. > These conditions require that we be able to use our imaginations in order > to find the underlying unity and harmony in the presentations that we are > reflecting on aesthetically. These conditions of intersubjective > universality and necessity and the requirements of finding unity and > harmony are, I believe, at the root of the abductive inference from such > musement on the universes to a conclusion about inherent attractiveness of > an aesthetic ideal--such as an image of the concrete growth of > reasonableness in the world as a whole. > > > I suspect that Peirce's reference to homogeneities of connectedness is > a crucial part of what is needed to validate the such an inference to a > global hypothesis about what is most attractive as an aesthetic ideal. This > idea helps to clarify the formal condition that is essential for the > validity of the concluding judgment in the inference. > > > So, let's reconsider the passage you quoted earlier: > > > CSP: But the saving truth is that there is a Thirdness in experience, an > element of Reasonableness to which we can train our own reason to conform > more and more. If this were not the case, there could be no such thing as > logical goodness or badness; and therefore we need not wait until it is > proved that there is a reason operative in experience to which our own can > approximate. We should at once hope that it is so, since in that hope lies > the only possibility of any knowledge. (CP 5.160, EP 2.212; 1903) > > > The element of Reasonableness that he describes can help us explain those > surprisingly prevalent homogeneities of connectedness that are found with > and between all three universes of experience. If I were to extend > his assertion in the last sentence, I would add that in this hope lies the > only possibility of successfully engaging in the sorts of self-controlled > processes of inference that are necessary for perfecting our habits of > feeling and action--as well our our habits of thought. The growth in the > unity and harmony of our habits of feeling are the wellspring from with the > unity and harmony of our habits of action and thought might grow. > > When time permits, we might try to dig deeper in an effort to explore the > nature of these homogeneities of connectedness found in all three > universes of experience. Towards this end, we could draw on mathematical > conceptions of spatial homogeneity and connection--such as what are found > in a multi-dimensional topology--and we might use those ideas to explore > the formal characteristics of the book of the sheets of assertion > in the gamma system of the existential graphs. As a parting thought, I > wonder how we might think about the way that such interconnected sheets > are generated in the first place. That is, what can we say about the formal > characteristics of the mathematical generators for such a > multidimensional diagrammatic space--where the book is supposed to model > the interconnections between the universes of what is possible, what is > actual, and what is necessary? Having hinted in this direction, I think > we should save that exploration for another time. > > --Jeff > > Jeffrey Downard > Associate Professor > Department of Philosophy > Northern Arizona University > (o) 928 523-8354 > > ------------------------------ > *From:* Jeffrey Brian Downard <jeffrey.down...@nau.edu> > *Sent:* Friday, October 21, 2016 4:25 PM > *Cc:* Peirce-L > *Subject:* Re: [PEIRCE-L] Peirce's Logical Universes and Categories > > Hi Jon, List, > > I don't detect any impatience, which is good because it will take some > patience on our part to dig deeper into the puzzles that stem from Peirce's > remarkably compact arguments in "The Neglected Argument." Let me start by > focusing on the first points you make about the meaning of create. > > The references you provide do support the claim that the first meaning of > "create" is a good fit with what Peirce says about the creation of the > three universes of experience, and I find those references helpful. In > particular, they help to focus the attention on the idea of what was > created from what. There are a number of ways of looking at the issue. How > is something created from nothing? How is existing brute matter created > from possibility? How is order created from randomness? These are all good > questions. > > Having said that, I would like to direct attention away from the question > of how one thing is created from another to the question of what kind of > creativity is being ascribed to God as Ens necessarium? The intransitive > meaning of “create” is to originate, or to engage in originative action. > Partly for personal reasons, I am intrigued by the example he provides for > this intransitive use of the term. He looks at Emerson’s Essay “The > Farmer”, and offers the following quote: “the glory of the Farmer is that, > in the division of labor, it is his part to create.” > > If we insert the God into this equation we get: “the glory of God as *Ens > necessarium* is that, in the division of labor, it is his part to > create.” Or, for those who find the reference to God hard to make out: “the > glory of the Mind-like Reasonableness in Nature as *Ens necessarium* is > that, in the division of labor, it is its part to create.” > > > Following this line of thought, what is it to for something to have the > capacity to engage in an originative action. Peirce says this about > origination: > > Originality is being such as that being is, regardless of aught else. CP > 2.89 > > Drawing on this idea, we might think of God's creative act as a > self-sufficient act of origination. Or, to put it as a question and in > terms that others might find are more palatable to their ears: > > Is the Mind-like Reasonableness in Nature as *Ens necessarium* self-sufficient > in its originative capacity, or is its capacity to create (e.g., something > from nothing, brute matter from possibility, order from randomness, etc.) > dependent on something else? > > --Jeff > Jeffrey Downard > Associate Professor > Department of Philosophy > Northern Arizona University > (o) 928 523-8354 > > ------------------------------ > *From:* Jon Alan Schmidt <jonalanschm...@gmail.com> > *Sent:* Friday, October 21, 2016 2:25 PM > *To:* Jeffrey Brian Downard > *Cc:* Peirce-L > *Subject:* Re: [PEIRCE-L] Peirce's Logical Universes and Categories > > Jeff, List: > > JD: In saying the God created these universes of experience, is he using > the transitive or the intransitive sense, and if it is the former, then > which does he seem to have in mind? > > > Is there a good reason not to take him as straightforwardly using his > first (transitive) definition, especially since he quotes Genesis 1:1 as > his initial example? > > CSP: To bring into being; cause to exist; specifically, to produce > without the prior existence of the material used, or of other things like > the thing produced; produce out of nothing. (http://triggs.djvu.org/ > century-dictionary.com/djvu2jpgframes.php?volno=02&page=459&query=create) > > > Peirce is more explicit about his meaning in his definitions of God as *Ens > necessarium* in some of the manuscript drafts for "A Neglected Argument." > > CSP: "He by Whom the three Universes of Experience are, supposedly, > getting, directly or indirectly, created from Nothing--soberly, from less > than a blank." (R 841) > > CSP: "Reality is not determined by signification; but supposing Him Real, > then out of Nothing, out of less than a Blank, He is creating the three > Universes of Experience." (R 843) > > CSP: "He who is creating the three Universes of Experience from Nothing; > soberly, from less than a blank." (R 843) > > > I think that we are on pretty solid ground here. > > JD: So, we're trying to explain the variety in our experience, and then > we turn to those homogeneities of connectedness that are found in our > experience of space and time. > > > "Homogeneities of connectedness" sound like continuities (Thirdness) to > me, and thus bring this passage to mind. > > CSP: But the saving truth is that there is a Thirdness in experience, an > element of Reasonableness to which we can train our own reason to conform > more and more. If this were not the case, there could be no such thing as > logical goodness or badness; and therefore we need not wait until it is > proved that there is a reason operative in experience to which our own can > approximate. We should at once hope that it is so, since in that hope lies > the only possibility of any knowledge. (CP 5.160, EP 2.212; 1903) > > > I do not wish to seem impatient or dismissive--I sincerely appreciate your > characteristically thoughtful contributions to this and other > discussions--but how does this help me figure out Universes vs. Categories? > > Regards, > > Jon > > On Fri, Oct 21, 2016 at 3:29 PM, Jeffrey Brian Downard < > jeffrey.down...@nau.edu> wrote: > >> Hi Jon, Gary R, List, >> >> You asked, "Where does this leave us?" >> >> I believe it leaves us with three related areas of inquiry--mathematical >> logic, phenomenology and semiotics--that we can draw on for the sake of >> gaining better insight in the questions you've been asking >> about universes, realms and the modal features of our assertions. Each has >> its own methods, and we should use them selectively to probe for better >> answers to those questions. >> >> The real trick is putting the results of those areas of inquiry together >> properly in order to address the really hard questions in cosmological >> metaphysics and in the special science of cosmology. >> >> Before turning to such questions of metaphysics and the special science >> of cosmology, my understanding is that this discussion started with a look >> at the opening moves in "A Neglected Argument." In what sense might God as >> *ens >> necessarium *really be creator of the three universes of experience? Or, >> better yet, in what way might the hypotheses involving such a conception of >> ens necessarium help to explain puzzling features of these global aspects >> of our ordinary experience? It will help, I think, to look a little closer >> at what Peirce might mean by "creator." He provided definitions of "create" >> and "creation" for the Century dictionary. Why don't we look there to see >> what hints might be found. >> >> He says that create has several meanings. He provides 5 senses of the >> transitive use of the verb, and then one sense of the transitive. In saying >> the God created these universes of experience, is he using the transitive >> or the intransitive sense, and if it is the former, then which does he seem >> to have in mind? >> >> Once that is done, it might help to look closely at what is calling out >> for explanation within each of these three universes and also between the >> three. Peirce is pretty good at describing what he has observed, so let's >> see what is to be found--quite publicly--in our experience as well. The >> feature that stands out to me are descriptions of this sort "Let the Muser, >> for example, after well appreciating, in its breadth and depth, the >> unspeakable variety of each Universe, turn to those phenomena that are of >> the nature of homogeneities of connectedness in each; and what a pectacle >> will unroll itself! As a mere hint of them I may point out that every small >> part of space, however remote, is bounded by just such neighbouring parts >> as every other, without a single exception throughout immensity. >> >> So, we're trying to explain the variety in our experience, and then we >> turn to those homogeneities of connectedness that are found in >> our experience of space and time. The homogeneities of connectedness are >> similar, in some respects, to the those found in the quality of the sound >> of a trombone moving through the tones, or those found in the change of the >> colors found in the setting of the sun in evening. Why does these colors, >> sounds have such homogeneities of connectedness, and why are they similar >> to those found in space in time? >> >> The notion of a homogeneity of connectedness has a rich history in both >> math and philosophy. Given the fact that he talked of bringing unity to the >> manifold of impressions in the start of "A New List of the Categories", it >> might be worth starting there. The reference is clearly to Kant's >> discussion in the first *Critique* of what is necessary for brining the >> manifold of sense into a synthetic unity. The condition of homogeneity is >> key for understanding how it is possible for such synthesis. How might we >> understand Peirce's take on this condition for cognizing the >> manifold--either early on in the discussion of the New List or much later >> in the Neglected Argument? >> >> This, I think, is not an easy question to answer. As a starting point, I >> think it might help to focus on what Peirce says about the "play" of the >> imagination. This is a clear reference to Kant's and Schiller's discussion >> of such play on the part of a Muser who is engaged in aesthetic >> contemplation. This transition from phenomenological analysis to aesthetic >> contemplation holds, I think, an especially interesting move on Peirce's >> part--especially when it comes to understanding how an aesthetic condition >> for seeking homogeneities of connectedness in our experience might find its >> source. >> >> --Jeff >> Jeffrey Downard >> Associate Professor >> Department of Philosophy >> Northern Arizona University >> (o) 928 523-8354 >> >> ------------------------------ >> *From:* Jon Alan Schmidt <jonalanschm...@gmail.com> >> *Sent:* Thursday, October 20, 2016 9:17 AM >> *To:* Jeffrey Brian Downard >> *Cc:* Peirce-L >> >> *Subject:* Re: [PEIRCE-L] Peirce's Logical Universes and Categories >> >> Jeff, List: >> >> Thanks, that was helpful but still leaves me with questions. >> >> JD: Let us compare three different sorts of discussions of universes, >> realms and categories: >> >> >> It remains unclear to me what distinctions (if any) we should draw in >> defining these three terms, even within each of the three types of inquiry >> that you listed. >> >> JD: Peirce talks about three universes of experience as part of his >> phenomenological inquiries. In the early pages of "A Neglected Argument," >> the discussion of these universes is largely phenomenological in character. >> >> >> I agree up to a point, especially since Peirce calls them Universes of >> *Experience*. However, he also defines each Universe on the basis of >> that in which the *Being *of its members consists, which suggests a >> *metaphysical >> *aspect to them; and of course, the overall subject of the article is >> the Reality of God, which is obviously a metaphysical topic. What makes >> this especially tricky is that phenomenology/phaneroscopy *precedes >> *logic/semeiotic >> in the architectonic of the sciences, but metaphysics *follows *it. I >> take this to mean that semeiotic can depend on phaneroscopy, but is not >> supposed to depend on metaphysics. Where does this leave us? >> >> Regards, >> >> Jon >> >> On Thu, Oct 20, 2016 at 10:53 AM, Jeffrey Brian Downard < >> jeffrey.down...@nau.edu> wrote: >> >>> Hi Jon S, Gary R, List, >>> >>> Let me try to simply matters considerably. It will involve a number of >>> oversimplifications, but I'm hoping it might help to address some questions >>> you are finding vexing. >>> >>> Let us compare three different sorts of discussions of universes, realms >>> and categories: >>> >>> 1. The simple systems of formal algebraic and graphical logics--being >>> developed as a part of mathematics >>> >>> 2. The phenomenological inquiries. >>> >>> 3. The semiotic inquiries. >>> >>> Peirce talks about three universes of experience as part of his >>> phenomenological inquiries. In the early pages of "A Neglected Argument," >>> the discussion of these universes is largely phenomenological in character. >>> >>> In the development of the formal systems of algebraic logic and >>> existential graphs, Peirce builds various conceptions that model different >>> universes of discourse and categories. In these different formal systems, >>> the universes and modal notions are treated differently. For instance, the >>> universes of discourse are handled differently in the alpha, beta, and the >>> various systems of the gamma graphs. >>> >>> In the development of the semiotic theory, he uses the formal systems of >>> logical for the purpose of refining the classifications and explanations of >>> the sign relations and patterns of inference. At this point, he needs a >>> philosophical interpretation of the mathematical models--including >>> interpretations of what a sheet of assertion means in the context of the >>> alpha graphs, the beta graphs, and the various versions of the gamma graphs. >>> >>> It might be helpful to think of the phenomenological inquiries >>> concerning the three universes of experience as remarks concerning the more >>> "global" features of our observations--where those observations are >>> informing the classifications and philosophical explanations that being >>> generated in the semiotic theory. >>> >>> Each of these three lines of inquiry--formal logic as a part of >>> mathematics, phenomenological, and semiotic--are informing the others, but >>> in different ways. For instance, in the context of the formal logic, Peirce >>> sees no need to pick between the different ways of conceiving of the >>> universes of discourse and the modal features of the assertions. The alpha >>> system of graphs can make do with a much simpler version of a universe of >>> discourse than is needed for the various systems of the gamma graphs. It >>> isn't the case that one version is right or wrong. They are just different >>> formal systems--like the different systems of numbers (e.g., rationals, >>> reals, surreals) or different systems involving continuity (e.g., topology >>> of one two or three dimensions, projective geometry, metrical geometries). >>> Clearly, some of these different formal systems are more "basic" than the >>> others in some senses, but we should remember that, in the final >>> analysis, they are just different formal systems starting with different >>> sets of initial definitions, postulates and axioms. We seek to build >>> formal system that manifest virtues such as balance and symmetry, but even >>> the systems that lack these virtues may be of some special interest for >>> particular problems. >>> >>> Of course, when we move from these three forms of inquiry to >>> metaphysics, we then need to press the question: what it the best >>> explanation of the nature of what exists as objects and what is real as >>> general? At this point, we can then make use of the prior work that has >>> been done in the math, phenomenology and logic to address the questions of >>> cosmological metaphysics that are so interesting--but hard to answer well. >>> >>> --Jeff >>> >>> Jeffrey Downard >>> Associate Professor >>> Department of Philosophy >>> Northern Arizona University >>> (o) 928 523-8354 >>> >>> ------------------------------ >>> *From:* Jon Alan Schmidt <jonalanschm...@gmail.com> >>> *Sent:* Thursday, October 20, 2016 8:18 AM >>> *To:* Peirce-L >>> *Subject:* Re: [PEIRCE-L] Peirce's Logical Universes and Categories >>> >>> List: >>> >>> Following up on the post below--as I mentioned in the thread on >>> Universes and Categories (was Peirce's Cosmology), I now notice that >>> Peirce added the caveat that whether it is correct to assign Subjects to >>> Universes and Predicates to Categories "is a question for careful study" >>> (CP 4.545). He then proceeded to present a long and complicated analysis >>> of propositions to explain why he found it *unsatisfactory *to view >>> Universes as "receptacles of the Subjects alone" (CP 4.548). At least, I >>> think he did ... >>> >>> CSP: Let us, at least, *provide *for such a [destined] mode of being >>> in our system of >>> diagrammatization, since it *may *turn out to be needed and, as I >>> think, surely will. >>> >>> CSP: I will proceed to explain why, although I am not prepared to deny >>> that every proposition can be represented, and that I must say, for the >>> most part very conveniently, under your view that the Universes are >>> receptacles of the Subjects alone, I, nevertheless, cannot deem that mode >>> of analyzing propositions to be satisfactory. (CP 4.547-548) >>> >>> >>> The second sentence here is key, but it is tough to decipher. I assume >>> that "explain why" refers to the preceding assertion that a third mode of >>> being will be needed. The rest is very muddled. What is the relevance of >>> whether "every proposition can be represented"? What, specifically, did >>> Peirce find "very convenient"? Most importantly, what "mode of analyzing >>> propositions" could he not deem to be satisfactory? Am I right to take >>> this as referring to "your view that the Universes are receptacles of the >>> Subjects alone"? >>> >>> I think so, because Peirce went on to suggest, as an alternative, "the >>> principle that each Universe consists, not of Subjects, but the one of True >>> assertions, the other of False, but each to the effect that there is >>> something of a given description." The rest of CP 4.548 is an analysis of >>> two specific propositions using both methods, showing that the alternative >>> is more correct. But this means that there are only *two *Universes, >>> not three; and they consist of True and False assertions, not Ideas, >>> Things/Facts, and Habits/Laws/Continua. Given the context, I gather that >>> these may refer to the Sheet of Assertion and that which is fenced off from >>> it by a cut. So apparently this passage is apparently not about the >>> "Universes of Experience" at all! Peirce then came back to Categories in >>> CP 4.549. >>> >>> CSP: I will now say a few words about what you have called Categories, >>> but for which I prefer the designation Predicaments, and which you have >>> explained as predicates of predicates. That wonderful operation of >>> hypostatic abstraction by which we seem to create *entia rationis* that >>> are, nevertheless, sometimes real, furnishes us the means of turning >>> predicates from being signs that we think or think through, into being >>> subjects thought of. >>> >>> >>> As I also mentioned in the other thread, hypostatic abstraction enables >>> us to convert predicates into subjects. Does this mean that even if we >>> assign subjects to Universes and predicates to Categories, it turns out to >>> be a distinction without a difference? >>> >>> CSP We thus think of the thought-sign itself, making it the object of >>> another thought-sign. Thereupon, we can repeat the operation of hypostatic >>> abstraction, and from these second intentions derive third intentions. >>> Does this series proceed endlessly? I think not. What then are the >>> characters of its different members? My thoughts on this subject are not >>> yet harvested. I will only say that the subject concerns Logic, but that >>> the divisions so obtained must not be confounded with the different Modes >>> of Being: Actuality, Possibility, Destiny (or Freedom from Destiny). On >>> the contrary, the succession of Predicates of Predicates is different in >>> the different Modes of Being. Meantime, it will be proper that in our >>> system of diagrammatization we should provide for the division, whenever >>> needed, of each of our three Universes of modes of reality into *Realms >>> *for the different Predicaments. >>> >>> >>> Now we have "Modes of Being" or "modes of reality" that are identified >>> as "three Universes" and correspond to "Actuality, Possibility, Destiny (or >>> Freedom from Destiny)." We also have "Realms for the different >>> Predicaments," which are what we used to call "Categories," but these >>> divisions "must not be confounded with the different Modes of Being"; >>> instead, "the succession of Predicates of Predicates is different in the >>> different Modes of Being." Peirce leaves it at that ... and thus I am >>> still confused about Universes and Categories. >>> >>> Regards, >>> >>> Jon >>> >>> On Wed, Oct 19, 2016 at 7:26 PM, Jon Alan Schmidt < >>>>> jonalanschm...@gmail.com> wrote: >>>>> >>>>>> Jeff, List: >>>>>> >>>>>> JD: Relations of reference subsist between two subjects that belong >>>>>> to different categories of being. Referential relations subsist between >>>>>> subjects that belong to different universes of discourse. >>>>>> >>>>>> >>>>>> The passage that you quoted dates from 1903, before the shift in >>>>>> Peirce's theoretical framework that Jappy hypothesizes. How do we >>>>>> reconcile your summary here with the "Prolegomena" passage from 1906, >>>>>> which >>>>>> indicates that Subjects belong to Universes and Predicates belong to >>>>>> Categories? Which 1903 term corresponds to "Universes of Experience" in >>>>>> 1908--"categories of being" or "universes of discourse"? >>>>>> >>>>>> JD: I think that Peirce sometimes dropped the distinction between >>>>>> the realms of the logical categories and the realms of the universes in >>>>>> his >>>>>> later writings when he was examining matters of philosophical necessity >>>>>> and >>>>>> was operating as this very high level of the discussion. >>>>>> >>>>>> >>>>>> My impression--which may be incorrect--is that Peirce stopped talking >>>>>> about Categories altogether in his later writings, and only talked about >>>>>> Universes. Jappy specifically claims that "after 1906 Peirce never again >>>>>> employed his categories as criteria in the classification of signs," but >>>>>> I >>>>>> am not entirely sure that this is also true in other areas. >>>>>> >>>>>> JD: My ability to engage in these discussions has been limited due >>>>>> to my daughter’s health issues. >>>>>> >>>>>> >>>>>> Prayers are ascending for your daughter, as well as for you and the >>>>>> rest of your family. >>>>>> >>>>>> Regards, >>>>>> >>>>>> Jon Alan Schmidt - Olathe, Kansas, USA >>>>>> Professional Engineer, Amateur Philosopher, Lutheran Layman >>>>>> www.LinkedIn.com/in/JonAlanSchmidt - twitter.com/JonAlanSchmidt >>>>>> >>>>>
----------------------------- PEIRCE-L subscribers: Click on "Reply List" or "Reply All" to REPLY ON PEIRCE-L to this message. PEIRCE-L posts should go to peirce-L@list.iupui.edu . To UNSUBSCRIBE, send a message not to PEIRCE-L but to l...@list.iupui.edu with the line "UNSubscribe PEIRCE-L" in the BODY of the message. More at http://www.cspeirce.com/peirce-l/peirce-l.htm .
