Gary, List:

I agree with  both your paragraphs.

First - I find Peirce’s writings on god as ‘assertions’ not an argument. I find 
nothing convincing in them since they seem to be statements of - not even of 
personal beliefs - but of rhetorical dogma. I know I’m not alone in this 
opinion - and perhaps their weakness as an argument is what has resulted in the 
number of scholarly papers written debating their theism vs their panentheism. 

And - they clash with his actual arguments about the world - ie- his triadic 
semiosis, his three categories;  his agapastic evolution, his concept of Mind 
and of matter as effete mind, of matter as Mind hidebound with habits; , his 
concept of the continuous almost exploratory and novel development of Habits; 
his focus on the reality of freedom and chance and thus of deviations; his 
focus on cosmological origin from the nothing of chaos; his almost quantum-like 
outline of such an early cosmology ..and so on.  These, to me, which form the 
bulk of Peirce’s work - are closely argued and coherent analyses - and  
therefore - I find Peirce’s few writings on god - which don’t fit into this 
vast analytic frame - unconvincing. 

And I admit, that personally, as an atheist - I’m not interested. I prefer 
Peirce’s Mind, his Thirdness, his Firstness, his agapasim…to explain the 
universe. 

Edwina


> On Oct 4, 2024, at 5:05 PM, Gary Richmond <[email protected]> wrote:
> 
> Edwina, List,
> 
> I have come to the tentative conclusion that Peirce did indeed consider 
> himself to be a theist -- but of a peculiar stripe, I'd add -- yet that there 
> is material in his work that suggests to some -- of course, me included -- 
> that he might have become one and that, in any case, that one finds analyses, 
> such as those in "Evolutionary Love" but also elsewhere, which can be 
> profitably used to support panentheistic arguments. 
> 
> Finally, I find his theistic analyses problematic as clashing with other 
> ideas he expressed including those which suggest a loving divinity alive and 
> active in the world. In any event, as I noted earlier, the only facet of his 
> work I find problematic is his religious metaphysics which, in my opinion, is 
> much too closely tied to his religious beliefs at that time -- so not a full 
> expression of wholly independent research -- while yet having the admirable 
> goal in my opinion of bringing people closer to a scientific supported 
> acceptance of God.
> 
> Best,
> 
> Gary R 
> 
> On Fri, Oct 4, 2024 at 4:15 PM Edwina Taborsky <[email protected] 
> <mailto:[email protected]>> wrote:
>> List
>> 
>> Further to the article by Soren Brier on Peirce as a panentheist, it’s a 
>> long and, I think, well argued paper, but I particularly recommend the 
>> notes! As Brier says, the argument is vs the ‘watchmaker God’ [ ie, the 
>> external deterministic agent] but sees the universe as an evolutionary force 
>> within the three categories and semiosic triads. 
>> 
>> And see note 22 - vs ‘Concord transcendentalism’, or solely 
>> transcendentalism. 
>> 
>> I note also, Brier’s comment that Peirce’s views are close to ‘quantum field 
>> theory’ [ p 35]
>> And that Peirce believed in ‘creation ex nihilo [out of nothing] p 36. 
>> 
>> Edwina
>> _ _ _ _ _ _ _ _ _ _
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_ _ _ _ _ _ _ _ _ _
ARISBE: THE PEIRCE GATEWAY is now at 
https://cspeirce.com  and, just as well, at 
https://www.cspeirce.com .  It'll take a while to repair / update all the links!
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