On the third hand ...

| We may say that the bulk of what is actually done consists of Secondness — or 
better, Secondness
| is the predominant character of what ''has been'' done.  The immediate 
present, could we seize it,
| would have no character but its Firstness.  Not that I mean to say that 
immediate consciousness (a
| pure fiction, by the way), would be Firstness, but that the ''quality'' of 
what we are immediately
| conscious of, which is no fiction, is Firstness.
|
| But we constantly predict what is to be.  Now what is to be, according to our 
conception of it, can
| never become wholly past.  In general, we may say that ''meanings'' are 
inexhaustible.  We are too apt
| to think that what one ''means'' to do and the ''meaning'' of a word are 
quite unrelated meanings of the
| word “meaning”, or that they are only connected by both referring to some 
actual operation of the mind.
| Professor Royce especially in his great work ''The World and the Individual'' 
has done much to break up
| this mistake.
|
| In truth the only difference is that when a person ''means'' to do anything 
he is in some state
| in consequence of which the brute reactions between things will be moulded 
[in] to conformity to
| the form to which the man's mind is itself moulded, while the meaning of a 
word really lies in the
| way in which it might, in a proper position in a proposition believed, tend 
to mould the conduct of
| a person into conformity to that to which it is itself moulded.
|
| Not only will meaning always, more or less, in the long run, mould reactions 
to itself,
| but it is only in doing so that its own being consists.  For this reason I 
call this
| element of the phenomenon or object of thought the element of Thirdness.  It 
is that
| which is what it is by virtue of imparting a quality to reactions in the 
future.
|
| Peirce, CP 1.343

--

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