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In his new book, Charles Peirce and Modern Science (2022), T. L. Short convincingly presents Charles S. Peirce as a scientific philosopher whose philosophical views were influenced by his empirical and experimental work in geodesy, astronomy, chemistry, and psychology. This includes his treatment of metaphysics, theory of categories, cosmogony, phenomenology or phaneroscopy, semiotics, and normative science. In all of his works, Peirce exemplified the spirit of modern science, not as a system builder looking for final truths, but rather as a fallibilist inquirer who was always ready to refine and revise his conjectures. In these comments, it is first pointed out that there existed a European counterpart to Peirce's scientific philosophy: the program of "inductive metaphysics," which is today continued as "abductive metaphysis" by analytic philosophers. Peirce's contributions to nomological probabilistic explanations are then mentioned as a complement to Short's treatment of statistical explanation. Finally, it is argued that Short's remarks about Peirce's ironical relation to modernity are based on a narrow interpretation of the values and achievements of modernity. [ABSTRACT FROM AUTHOR]

American philosophy has an uneasy relationship with sex. At least, this is the central claim of Richard Shusterman's recent article, "Pragmatism and Sex: An Unfulfilled Connection,"1 in which he provides for us an overview of the failures of Peirce, James, Dewey, and Mead to theorize about erotic life in any particularly "useful" way. This paper will critically examine this claim by advocating for a more careful reading of the appearance of sexuality within classical American thought—particularly as it is cast within Dewey's aesthetics—while ultimately sympathizing with the felt need for American philosophers to engage intimate experience with more frankness, respect, and focus. Although American philosophy has erred on the side of reserve, Shusterman's misreading of Dewey's critique of Freud, and his mistaking the appearance of Darwin's theories as reductive, are critical blunders that paint the tradition as overly prudish, and egregiously dismissive of this important sphere of experience. [ABSTRACT FROM AUTHOR]

Rorty in private exchanges and public discourse occasionally gave me remarkably bad advice (e.g., in teaching pragmatism, especially to undergrads, it is better to focus on James and Dewey to the exclusion of Peirce). He however was far better than this. As a philosopher preoccupied with meta-philosophy and intimately linked to this with issues of justification, he displayed reflexive finesse unsurpassed by any of his contemporaries. As someone who identified with James and Dewey even more than Marx, Freud, Foucault, and Derrida, he was animated by a pragmatic imagination oriented to the ongoing task of reconstructing the democratic ethos of our daily lives. Chris Voparil has made a painstaking and responsible case for taking the thought of Rorty to be continuous with that of Peirce, James, Dewey, and Addams. It is far from clear that the path forward requires us to go through, rather than 'round, Rorty; but it is one possible route. Moreover, even if Voparil in the end offers a "weak misreading" of a "strong misreader," he offers an engaging, erudite, and illuminating portrait of a controversial figure. [ABSTRACT FROM AUTHOR]

Viennese philosopher and sociologist Wilhelm Jerusalem (1854–1923) has been the subject of renewed interest as an early interpreter of pragmatism in early twentieth century German-speaking intellectual circles. This article introduces a set of English translations of Jerusalem's work on pragmatism by outlining Jerusalem's life, the development of his ideas, and his influence. The accompanying translated pieces come from the period 1907–1910 when Jerusalem was intensively involved in defending and developing pragmatist philosophy. They include the "translator's foreword" to his German translation of James's Pragmatism lectures; a published obituary for James; and two excerpts from his popular Introduction to Philosophy that introduce pragmatism to German students and elaborate his own "empirical," "genetic," "biological and social" point of view, influenced by pragmatism. [ABSTRACT FROM AUTHOR]

I argue that the dichotomous treatment of agency and free will is problematic because it rests on a Cartesian interpretation of self and world that many present-day thinkers take themselves to be denying. I do so in order to reconstruct the concept of human agency using the psychologies of American philosophers John Dewey and George Santayana. Identifying the self with the entire organism, as these thinkers do, allows for an importantly different sense of agency. In embracing an organismic interpretation of the self, we achieve a more realistic yet mitigated sense of agency, where real responsibility for action is placed in a context of biological and environmental (including social, cultural, and historical) influences. [ABSTRACT FROM AUTHOR]

Some philosophers claim that truth is the norm of assertion, or that asserting that p commits one to the truth of p. In some seminal works Peirce put it in terms of responsibility: asserting that p makes one responsible for the truth of the proposition that p. I take this thesis to be stimulating but inaccurate, since making an assertion generally commits one to sincerity, not to truth. This explains how it is possible to be truthful liars and why we are disappointed by these. Justification of belief is also important, as shown by the cases of the justified falsity-teller and the unjustified truth-teller. So, for the assessment of assertion, what matters is (a) what we believe, (b) whether we assert what we believe and (c) whether we have a justification for what we believe. This does not throw truth out of the picture, however: insofar as asserting that p is asserting that one believes that p , and believing that p is believing that it is true that p , asserting that p is asserting that one believes that it is true that p. The paper also distinguishes some senses in which truth is normative for belief and assertion, and endorses a teleological understanding of this. [ABSTRACT FROM AUTHOR]

Although drawn from the historical fact of modern science, Peirce's concept of science is unusual, radical, and difficult: he defined it not by its alleged method—scientific discovery is also of methods—but by its 'spirit', viz., of restless dissatisfaction with what already is known. Endless inquiry replaces the classical ideal of a body of knowledge in which inquiry comes to rest. This modifies how "The Fixation of Belief" is to be understood. The advent of modern science created a new kind of person, the specialist researcher, with novel ambitions, pleasures, and values, and a new kind of community, of diverse specialists. It entailed a linear view of history and it required a faith in the future like that which Christianity had introduced to Europe. This concept of science is fundamental to Peirce's philosophy, but that theme is not here developed. [ABSTRACT FROM AUTHOR]

The objective of this essay is to inscribe Abiola Irele into the African philosophical discourse through a philosophical scrutiny of his own negritude analysis. And the justification for this exercise goes beyond the attempt to recognize the philosophical import of Irele's literary oeuvres. It is also a significant attempt at challenging the parochial arrogance of (African) philosophy, which hinges the term "philosopher" around the narrow qualification of being a professional philosopher. The significance of expanding the African philosophical discourse creates the possibility for a transdisciplinary space that allows for a multifaceted confrontation of the African predicament around the discipline of philosophy. Grounded on the idea of discourse as "the continued, enduring and interactive exchange, creation, and debate of shared interpretations (meanings)," the essay outlines a sense in which Irele's critical analysis of negritude can serve as a means by which we can update the lopsided critique of ethnophilosophy. This makes it possible to reintroduce the significance of Africa's self -imperative within the urgency of modern consciousness. [ABSTRACT FROM AUTHOR]

Peirce once claimed seriousness in irony. He practiced other forms of literary indirection as well. And he explored conjectures without being committed to any one formulation of them. To take everything he said seriously is to miss what he was serious about. This applies most to his two most famous essays, ‘The Fixation of Belief’ and ‘How to Make Our Ideas Clear’. The first is ironic in structure and purpose. The second poses a multitude of interpretative problems of which some, evidently intended, point us toward an irony, not of literary style but in a basic thrust of Peirce’s thought, opposing modern science to modernity. [ABSTRACT FROM AUTHOR]

On one hand, Heidegger is one of the most referenced philosophers in environmental ethics, on the other, there is an ongoing debate regarding the formulation of any kind of ethic based on Heidegger's philosophy as he himself was skeptical about the same. In such context, this review teases out why environmental ethics borrows extensively from Heidegger philosophy and how that in turn provides the necessary underpinnings of different schools of environmental ethics. This essay delineates the import of Heidegger's phenomenology, critique of technology, and post-metaphysical conception of nature, in schools of environmental ethics, particularly, the radical schools like deep ecology. This also highlights that overemphasis on the Heidegger's later work considerably limits the contribution of his philosophy to this discipline and on that note, it concludes that there is a need to bring in the hermeneutic phenomenology of early Heidegger in order to reinterpret his later celebrated concepts in environmental ethics. [ABSTRACT FROM AUTHOR]

Many thinkers lament the lack of public knowledge and understanding of science, expressing doubts about the wisdom of allowing public opinion to direct policy- or decision-making. Philip Kitcher argues that 'free discussion' is just as likely to produce less, rather than more, informed public views. The paper takes Kitcher to task for his analysis of public knowledge and his claims that 'irremediable' ignorance poses a great difficulty for properly addressing pressing social and environmental challenges. Kitcher's assessment is compared to Dewey's discussion of democratic public engagement and it is shown that their views differ considerably. It is argued that public knowledge must be understood in connection with epistemic trust toward policy-making and social institutions. It is argued that Dewey's criticism of 'intellectualistic' criteria of knowledge can be usefully applied to Kitcher's discussion of public knowledge, and that a Deweyan account of public knowledge brings a more optimistic and realistic perspective on public participation in determining policies. [ABSTRACT FROM AUTHOR]

This paper elaborates on Romano's landmark book as a paradigm extension from philosophy as a doctrine to philosophy as a personal disposition to think reflectively. Romano's pragmatism highlights philosophy as a reflective tendency in the service of the relevant and for the benefit of a better life as it is actually lived. Rather than staying within its own territory, the point is to enter what might seem like non-philosophical realms of action with the idea of cultivating them. Breaking away from the overtly academic boundaries of philosophy, Romano's book paves the way for a positive philosophy movement and for philosophy that contributes to people's actual conduct of their lives. [ABSTRACT FROM AUTHOR]

This article takes its title from a 1973 letter in which Gilles Deleuze describes 'the history of philosophy as a kind of buggery' that involves 'getting onto the back of an author, and giving him a child, which would be his and which would at the same time be a monster.' My suggestion is that we keep this in mind when considering Deleuze's engagement with Beckett, particularly as Deleuze becomes increasingly important in Beckett territory. Deleuze's readings of Beckett neglect Beckett's early work - work that demonstrates a parodic engagement with the very idea of Deleuze-esque philosophies of movement and freedom. What Deleuze celebrates as the rhizomatic place where things pick up speed, Beckett describes as 'an unsurveyed marsh of sloth.' I return to Beckett's More Pricks Than Kicks and Dream of Fair to Middling Women to sketch a line between thinking philosophically and the concretion of ideas and method into a philosophy. [ABSTRACT FROM AUTHOR]

Ibn al-Qifṭī's biographical dictionary contains a short biography of Maimonides, and the biography includes a passage concerning Maimonides' early study of science. Casiri, Derenburg, Steinschneider, and, most recently, Stroumsa read the passage as stating that Maimonides wrote a work on logic before he left Spain, and the latter three understood the work in question to be the Treatise on Logic. The article shows that the Qifṭī passage says nothing about a book. The article offers the most likely translation of the passage and points out its implication for Maimonides' early scientific interests. [ABSTRACT FROM AUTHOR]

This response to Davidson's article stresses the point that the introductory lines of the Treatise on Logic tell us nothing about its author's identity. Examining Ibn al-Qifṭī's use of the term ʿilm al-awāʾ il and the place of logic in the curriculum of the Aristotelian school tradition, it demonstrates the improbability that any serious student of philosophy would presume to embark on the study of philosophy without having mastered the study of logic. This response therefore upholds the claim that Ibn al-Qifṭī's entry on Maimonides may give us valuable information concerning Maimonides' authorship of this Treatise. [ABSTRACT FROM AUTHOR]

This paper attempts to reconstruct the scientific investigations that led Isaac b. Judah Abravanel (1437-1508) to endorse a unique opinion concerning corporeal form. These investigations began when Abravanel was a young man in Lisbon. As part of his formal education, Abravanel learned that there was a consensus among medieval thinkers about the independent ontological existence of corporeal form. He also became aware of different opinions regarding the nature of this form and its act. At that time as well as later in his career, he learned about objections to these prevalent opinions and even raised objections of his own. Ultimately he dismissed these opinions. He presented this conclusion in a comprehensive discussion of the notion of corporeal form, written less than two years before his death. There, he also advanced a minority opinion, rejecting the concept of a form that has an independent ontological existence, intermediate between this matter and substantial forms. He argues that the prime matter is endowed with indeterminate dimensions through an act of an aspect of substantial form. [ABSTRACT FROM AUTHOR]

In 1924, the German theologian and philosopher, Franz Rosenzweig, completed his translation of the Hebrew lyrics of the medieval Spanish poet, Yehudah Halevi. Reflecting upon his achievement, which included wrestling with the decision to "introduce foreign rhymes into German," Rosenzweig provocatively declared: "All Jewish poetry in exile scorns to ignore this being-in-exile." That is, Jewish poetry, by definition, necessarily occupies an estranged relation to the world of which it is a part. This estrangement is especially acute in Jewish American poems which orient themselves toward Jewish languages (Hebrew and Yiddish) that are at a distance from the poet's own native tongue. My essay expands our understanding of how Jewish American verse may be animated by this linguistic longing—by examining two very different poets, Charles Reznikoff and Jacqueline Osherow, each of whom struggles with the obstacles posed by writing in English, a decidedly non-Jewish tongue. For even as these poets share this longing, it informs their verse in significantly different ways. Reading Reznikoff within a theoretical frame provided by Rosenzweig's work on translation, we discover a poet who believes that since translation is possible, relation with an Other may be achieved. His poems about Hebrew, as well as his own translations of Halevi, are restorative examples of poems born out of the conviction that one's own language can be renewed through an active relation to the language of another. Turning to Osherow, we discover a markedly more elegiac position—a position made especially vivid when read within the framework of Walter Benjamin's classic essay, "The Task of the Translator." Osherow's poems are poignant scenes of unfulfilled linguistic desire steeped in the knowledge of their exilic condition. [ABSTRACT FROM AUTHOR]

The article discusses the view of theorist Charles Sanders Peirce concerning miracles and explores how philosophers David Hume and Plato influenced him in addressing the nominalistic and anti-miracle prejudices in the field of history and science. The author considered several manuscripts related to miracles and provide a discussion on their relationship with the published assays, "Philosophy and the Conduct Life" and "On the Logic of Drawing History from Ancient Documents, Especially from Testimonies." In addition, he examines on why Plato was mentioned in most of Peirce's writings and his use of Plato's metaphysics to enhance his knowledge concerning miracles.

The article focuses on the writings of American philosophers Ella Lyman Cabot and Mary Parker Follett and their contributions in the field of philosophy. It discusses the papers written by Cabot between 1887 and 1902 which focuses on her response to the lecture given by Josiah Royce at the Schlesinger Library at Radcliffe College. It states that Cabot's works focuses on wholeness, growth, spontaneity, and creativity with considerations on the natural and social spheres. Meanwhile, Follet's works were written in the early 1900s dedicated for her friend and mentor Cabot and other philosophers.

The article discusses the relationship of Charles S. Peirce's semiotics with the existing philosophy of language established by contemporary philosophers including David Lewis, Helmut Pape, and Risto Hilpinen. The author explores Peirce's accounts of signs and provides information on how the signs play essential role in answering the two puzzles of reference, which are The Problem of Cognitive Significance and The Same-Saying Phenomenon for Indexicals. Furthermore, the author discusses how Peirce's accounts of signs differ with the philosophy of language by other philosophers.

The article discusses Charles S. Peirce's mathematical and philosophical concept of continuity. The author examines the manuscripts written by Peirce, including "Some Consequences of Four Incapacities," "A Guess at the Riddle," and "The Simplest Mathematics," which were written in five different periods, including the Pre-Cantorian Period until 1884, Cantorian Period from 1884-1894, and Kantian Period from 1895-1908. It reveals that considering Peirce's view on continuity plays essential role in understanding continuity by mathematicians and philosophers.

This article is an examination of the ways that feminist and feminist Jewish theorists and philosophers, in executing their perspectives and commitments-- in terms of justice, gender, embodiment and relationships--offer new insights into how important philosophical issues can be understood, engaged and mediated. The point of departure is Hava Tirosh-Samuelson's insistence that while a conversation between feminist philosophy, Jewish philosophy and Jewish feminists is essential, contemporary male Jewish philosophers have failed to address these potential dialogue partners. The article begins with a discussion of the nature of the overlapping spheres of philosophy, Jewish philosophy, feminist philosophy and feminist Jewish philosophy. Particular issues raised by feminist Jewish philosophers are examined, and at the conclusion a stream within post-Freudian psychoanalysis is advanced as a new resource for feminist Jewish reflections on our concrete and multi-faceted life with others. [ABSTRACT FROM AUTHOR]

The article discusses the environmental philosophy and biological conservation. It stated that environmental philosophy could provide a valuable contribution to biocultural conservation by understanding the diversity of ecological knowledge and practices. It is recalled that the main goal of ecological sciences and biological conservation has been a better integration between human and natural system. Moreover, participation from environmental philosophers helps people understand and value human-natural systems.

This essay examines the content and significance of the notion of "identification" as it appears in the works of theorists of deep ecology. It starts with the most frequently expressed conception of identification—termed "identification-as-belonging"—and distinguishes several different variants of it. After reviewing two criticisms of deep ecology that appear to target this notion, it is argued that there is a second, less frequently noticed type of identification that appears primarily in the work of Arne Naess—"identification-as-kinship." Following this analysis, it is suggested that identification-as-kinship may be less vulnerable to the criticisms that are aimed at identification-as-belonging. [ABSTRACT FROM AUTHOR]

The article examines a possible connection between metaphor and cognition. In his article "Peirce and The Interaction View of metaphor," author Carl R. Hausman said that philosopher Charles Sanders Peirce had no theory of metaphor and provided only a few explicit remarks about the topic. He also said that even if a metaphor is one out of three possibilities by which a symbol can emerge, it takes up a prominent place among these. According to the article, if a metaphor can have a cognition creating function, its meaning is not constituted independently of the body's meeting with the world.

The article examines claim of philosopher Charles Peirce on the semiotics of death and analyzes the relationship of human beings and the dead through indexical signs. Three distinct but constitutive structural elements are involved in Peirce's account of the phenomenon of signification. These are the sign representamen, the real object and the interpretant. According to Peirce, the event of experience itself is referred to as secondness. He says that shock is related to the change of mood characteristics of secondness. Peirce's classification of the sign based on how it stands for its object is employed in the transition from the replacement of firstness by secondness.

The author responds to papers that examined his book "A Thoughtful Profession: The Early Years of the American Philosophical Association." The author believes in the reconsideration of the works of forgotten American philosophers in order to benefit other people's philosophical thinking. He intends to help other American philosophers by presenting the history of the American Philosophical Association.

The article examines the philosophy of thinker Charles Peirce on aesthetics and its role as a normative science. Normative sciences, according to Peirce, seek to examine the conditions of possibility for what ought to be with regards to feeling, conduct and thought. In particular, the formation of ideals and of the supreme ideal, the summum bonum, is studied through the science of aesthetics. Peirce claims that the ideal must be admirable in itself and must be conceived from the point of view of Firstness, as a quality of feeling or a habit of feeling.

The article examines the relationship of the philosophical studies of Josiah Royce to Asian thought. In his book "The Philosophy of Loyalty," Royce showed his fascination on the ethical life of Japanese Samurai. According to Royce, his views written in this book about the cultivation of self-possession and serenity of the soul were influenced by Chinese sages and Buddhistic traditions. In "Sources of Religious Insight" and in "The Problem of Christianity," Royce penned his understanding of Buddhism. In the tenth chapter of his "Problem of Christianity," Royce tells the advantages of interfaith dialogue. Here, he recommended the simplification of Christology.

The article analyzes the metaphorical account of semeiotic objects by philosopher Charles S. Peirce and the interpretation of dyadic objects. Based on the Peircean conception of the triadic structure of semeiosis, percepts were defined as pre-interpreted objects experienced primarily according to the Category of Secondness. Precepts has three component agencies and these are the immediate object, the incipient immediate object and the dynamic object. Dynamic or dyadic objects are applied in creative metaphors, such as Shakespeare's creative lines "Juliet is the sun" and "Man is the dream of a shadow."

The author reflects on the arrangement and cataloguing of libraries and archives, and presents insights about author and philosopher William James. The author realized the expense of collecting references and the benefit from working with alumni records. He tells his impression on manuscript libraries, including the Harvard University Archives. He also agrees with the benefits of computerization of libraries.

The article explores the doctrine of fallibilism of philosopher Charles S. Peirce. Peirce was committed to the grounds of realism and idealism. His fallibilism focused on truth, the natural world, intelligibility and human understanding, Secondness and Thirdness, on cosmic teleology and mind and matter. Three themes summarize Peirce's fallibilism and these are fallibility, self-corrective inquiry and an enabling metaphysics. The need for a strategically positioned definition of reality represented the arguments of Peirce. He wanted to invoke that real things are independent of any human opinion and that the fact that what is true about reality must be unique.

The article discusses how philosophers Max H. Fisch, James J. Liszka, Lucia Santella, Anne Friedman and Mats Bergman brought focus on why Charles S. Peirce took speculative rhetoric to be the highest and most living branch of logic. The author studied how these scholars assessed the unfinished trajectory of Peirce's realization of the importance of speculative rhetoric. He argues for a more pragmaticist and rhetorical approach in the shift from the formalist and taxonomic emphasis of many commentators.

The article examines American philosopher John Dewey's critique of philosopher Immanuel Kant in the light of interpretations of Dewey's early works. The author asserts that the works of Dewey depicted Kant as a transitional philosopher, whose experiences were over and against absolute idealism. He also refers to the criticism of German philosopher Georg Wilhelm Friedrich Hegel and his successors about the lack of proper psychology of experience of Kant.

The article focuses on the life and works of American philosopher Charles Sanders Peirce. It talks about the manuscript 1570 of Peirce entitled "The First of Six Lessons In Elocution For Episcopalian Ministers: The Address To The Congregation At Morning And Evening Prayer." It identifies the historical and ecclesiastical context of the manuscript, including the candidacy of Peirce for the work in elocution. It suggests some questions and studies related to the idea of the manuscript.

The article talks about American philosopher Charles S. Peirce's review of "Ethics," by Dutch philosopher Baruch Spinoza. It focuses on the remarks of Peirce about mathematical reasoning in the review. It states that Peirce depicted that mathematical reasoning is always at the front of thought and rejects logical demonstration. It notes that Peirce considered true mathematical thought as pre-logical.

The article presents an essay on the works of American philosopher Charles S. Pierce. It examines the ideas of Peirce on "Categories of Firstness, Secondness and Thirdness" and "An Outline Classification of the Sciences." It looks at his concepts of architectonic or classification of the sciences. It notes that he came up with his ideas on the classification of the sciences because of his philosophical inquiries. Peirce used the concepts of metaphysics, psychology , physiology and sociology.

The article explores what divides the works and concepts of two philosophers C. I. Lewis and Charles Peirce on the subject of classical pragmatism. The received view of Lewis' epistemology is that it is foundationalist, that is, Cartesian. Lewis' Cartesianism runs headlong into Peirce's anti-Cartesianism. Arguing against a sensationalistic theory of belief, Peirce seized yet another opportunity to support the public character of belief.

The article discusses Mordecai M. Kaplan’s proposal of the most original and far-reaching program for revitalizing Jewish life in America. Furthermore, he also offered the most penetrating analysis of the challenges facing Jews in 20th century America. He envisions America to be a country where in Jews are ensured of the health and survival of democracy. According to the philosopher, though the Jews depended on the democratic system to guarantee their religious and communal freedoms, the country has also benefited from them by improving the country’s democracy by asserting their individuality and ethnic distinctiveness.

The article talks about the personal history Mordecai Kaplan, a philosopher who was deeply influenced as he was by John Dewey. Kaplan was seasoned by the different cultures that surrounded him. His first and greatest influence was the European culture. Then, he came to experience the republican Paris, as well as the intrusive world of New York. The philosopher had also looked up to different philosophers ahead of him. However, one of them has the greatest influence on Kaplan. That was Ahad Ha'am. Kaplan realized how influenced he was by Ahad Ha'am. Kaplan tried to move away from a strict adherence to many of his most central teachings. However, the influence was persistent that it became the very identity of his philosophies.

The article presents an argument that civilization plays two seemingly contradictory functions in Mordecai Kaplan’s thought. Kaplan's general inclusive concept of Judaism as a "civilization" remains one of the most influential contributions to modern Jewish thought. However, his interest in civilization has enabled him to pursue the conflicting pulls toward acculturation and differentiation by exploiting the multiple valences of civilization. Furthermore, the author concludes that the ultimate function of the term was its ability to advocate mutually exclusive and often contradictory objectives. Nonetheless, the author acknowledges Kaplan’s sustained effort to reconfigure American nationalism.

This article talks about putting facts and values in place and in order. But one can not deny the fact that humans have powers of dis-placement too. Knowing and appropriately respecting vital life processes will be required in greening one's belief. Richard Rorty urged philosophers to elide the urge to escape from the finitude of one's time and place. Nature and culture are two kinds of environments where humans are embodied persons. Moreover, some organisms have abundant cognitive capacities for gaining information during their lifetimes. Human faculties encompassed one's acting, knowing and valuing.

This article focuses on environmental philosophy. This concept emerged as a series of investigations into the question of whether an ethic of the environment was necessary and possible. But a few philosophers reject environmental philosophy. Because they thought that the real business of philosophy dwells far away from environmental concerns in Platonic and Cartesian questions about knowledge, truth and mind. The grounding of knowledge that this collection proposes make epistemology more earth-bound and attentive to the ecologies in which it takes place.

The article focuses on philosophies of Charles Sanders Peirce. In this paper, Peirce is described as a theoretical philosopher. Moreover, views of Peirce on morality are presented. His philosophy of religion is also highlighted in this paper. In addition, Peirce's pragmatic epistemology, philosophy of science and theory of signs are also discussed.

The article focuses on the analytic philosophy of philosopher Charles S. Pierce. This article mentions the association of Peirce with analytic philosophers. Moreover, the theory of signs of Peirce is highlighted. The article also discusses the concept of analytic naturalism. In this paper, the differences between pragmatic naturalism and analytic naturalism are provided.

This essay discusses the rhetoric used by writer James Joyce in his novel "Finnegans Wake," as he deals with the disparity between time and the instant of its figuration. For philosopher Henri Bergson, any comparison of time with numbers (for calculation and measurement) becomes a description of time as space. In the novel, time and space are considered as identical twins in a stereotypical sibling relationship with jealousy and instincts of self-assertion. Treatment of time in the novel is extravagant and the representation of reality is fluid.

This essay discusses the connection between the philosophical views of German philosopher Friedrich Nietzsche and poet T. S. Eliot on the future of art and of artistic production. It gives reference to Nietzsche's essay "Vom Nutzen und Nachtheil der Histoire für das Leben," and Eliot's essay "Tradition and Individual Talent," to show similarities between their views on literary innovation. Nietzsche defines history as anathema to life while Eliot views history as events that occurred in the past and also views history as presence.

The article discusses the validity and significance of final causation in the context of modern theories of casual explanation and pragmatism by philosopher Charles Peirce. It identifies the difference between the Aristotelian and modern concepts of causation and its relevance to final causation in Peirce's pragmatism and developmental teleology. Aristotle views final causes as responsible for the explanation of the being of individuals and substances. The modern concept of causation is concerned with the physical events and the principle of motion governing such events.

The article analyzes how American philosopher Charles Peirce understands the concept of reality. He identifies the real as that which is independent of what any individual thinks about it and as a type of cognition and as the object of inquiry. Obtrusive realism and projective realism are the two central elements in Peirce's thoughts on reality. A set of problems relating to Peirce's assumption that inquiry must ultimately focus on true beliefs about reality is also presented.

The article discusses the account of human origins by pragmatist George Herbert Mead specifically his account of the evolutionary emergence of thinking and the contributions of American philosopher John Dewey to such account. Mead suggests that abilities and not genes are the focal units of biological and cultural evolutionary explanation. Dewey's concept of experience which is a full-fledged interactive process in its own right is consistent with Mead's notion of act. Absolute idealism is revealed through Mead's account of freedom, moral consciousness and subjectivity.