Still better than calumny
EVD

> On Oct 7, 2021, at 8:08 AM, robert marty <robert.mart...@gmail.com> wrote:
> 
> It was not a joke... I myself committed a lapsus calami by writing "calmi"! 
> Excuse me ...
> RM
> Honorary Professor ; PhD Mathematics ; PhD Philosophy 
> fr.wikipedia.org/wiki/Robert_Marty 
> <https://fr.wikipedia.org/wiki/Robert_Marty>
> https://martyrobert.academia.edu/ <https://martyrobert.academia.edu/>
> 
> 
> 
> Le jeu. 7 oct. 2021 à 17:00, robert marty <robert.mart...@gmail.com 
> <mailto:robert.mart...@gmail.com>> a écrit :
> Margaretha, Edwina, List
> 
> Edwina is absolutely right but she committed a small lapsus clami .... it is 
> not 1.327 but 1.347 that should be read and even 1.346 too... 
> 
>   "Peirce: CP 1.346 Cross-Ref:†† 346. The other premiss of the argument that 
> genuine triadic relations can never be built of dyadic relations and of 
> qualities is easily shown. In existential graphs, a spot with one tail -- X 
> represents a quality, a spot with two tails -- R -- a dyadic relation.†1 
> Joining the ends of two tails is also a dyadic relation. But you can never by 
> such joining make a graph with three tails. You may think that a node 
> connecting three lines of identity Y is not a triadic idea. But analysis will 
> show that it is so. I see a man on Monday. On Tuesday I see a man, and I 
> exclaim, "Why, that is the very man I saw on Monday." We may say, with 
> sufficient accuracy, that I directly experienced the identity. On Wednesday I 
> see a man and I say, "That is the same man I saw on Tuesday, and consequently 
> is the same I saw on Monday." There is a recognition of triadic identity; but 
> it is only brought about as a conclusion from two premisses, which is itself 
> a triadic relation. If I see two men at once, I cannot by any such direct 
> experience identify both of them with a man I saw before. I can only identify 
> them if I regard them, not as the very same, but as two different 
> manifestations of the same man. But the idea of manifestation is the idea of 
> a sign. Now a sign is something, A, which denotes some fact or object, B, to 
> some interpretant thought, [emphasize mine]
> 
>  C. Peirce: CP 1.347 Cross-Ref:†† 347. It is interesting to remark that while 
> a graph with three tails cannot be made out of graphs each with two or one 
> tail, yet combinations of graphs of three tails each will suffice to build 
> graphs with every higher number of tails. 
> <image.png>
> 
>   And analysis will show that every relation which is tetradic, pentadic, or 
> of any greater number of correlates is nothing but a compound of triadic 
> relations. It is therefore not surprising to find that beyond the three 
> elements of Firstness, Secondness, and Thirdness, there is nothing else to be 
> found in the phenomenon "
> 
> Best regards,
> Robert Marty
> 
> Honorary Professor ; PhD Mathematics ; PhD Philosophy 
> fr.wikipedia.org/wiki/Robert_Marty 
> <https://fr.wikipedia.org/wiki/Robert_Marty>
> https://martyrobert.academia.edu/ <https://martyrobert.academia.edu/>
> 
> 
> 
> Le jeu. 7 oct. 2021 à 16:11, Edwina Taborsky <tabor...@primus.ca 
> <mailto:tabor...@primus.ca>> a écrit :
> Margaretha
> 
> 1] I believe I sent you a post, just after your original post to this list, 
> with a comment that the Peircean triad doesn't function as a triangle but in 
> a Y shape.
> 
> That is, the three nodal sites of Object-Representamen/Sign - Interpretant do 
> not interact with each other in a triangle format, which is closed, but 
> within that Y shape, where the three interactions are OPEN and enable 
> networking with other triads.
> 
> I think this is a vital point. Peirce himself showed the graph of these Y 
> shapes connecting with each other [1.327].
> 
> The thing about Peirce is that his analytic framework, made up of that 
> triadic Y interaction, which enables connections with other 'Y's...plus his 
> three modal categories of Firstness, Secondness and Thirdness [chance, 
> immediate physical connection and reason-habits] together enable a complex 
> adaptive system that has the capacity to self-organize and evolve.
> 
> 2] I  have used Popper to compare with Peirce - I think that Popper's Third 
> World has strong comparisons with  Peirce's Thirdness….he even sets it up as 
> analogous with the biological realm of knowledge. [See his Objective 
> Knowledge]. And I think that Popper's emphasis on openness, as in The Open 
> Society, where he rejects historicism and destiny for an essentially open and 
> unknown complexity of interactions -- is similar to Peirce. That is, Popper 
> accepts chance and reason as correlates [Firstness and Thirdness] in the 
> development of a society.
> 
> Edwina
> 
>  
> 
> On Thu 07/10/21 9:48 AM , Margaretha Hendrickx mahe3...@gmail.com 
> <mailto:mahe3...@gmail.com> sent:
> 
> List,
> 
> How many of you are working on -- or interested in -- studying the connection 
> between the philosophy of Karl Popper and Charles Peirce?
> 
> So far, I know of only one philosopher who has worked on this intersection, 
> the French philosopher, Christiane Chauvire.  But there must be others.
> 
> As a footnote, my professional background is in strategic management, not in 
> philosophy.  I am interested in Peircean philosophy, and especially his work 
> on semiotic triangles, given that I believe it provides some key answers to 
> epistemological problems in management research.  
> 
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