By Dr Andrew Robinson
Christianity has been defined as "a faith looking a metaphysic." Drawing at the philosophy of C. S. Peirce, Robinson develops a metaphysical framework concentrated round a 'semiotic version' of the Trinity. The version invitations a clean method of the declare that Jesus was once the incarnate be aware of God and indicates a brand new manner of knowing how nature might undergo the imprint of the Triune writer within the kind of 'vestiges of the Trinity in creation'. clinical spin-offs contain a brand new standpoint at the challenge of the beginning of existence and a unique speculation in regards to the evolution of human specialty. the result's an unique contribution to Trinitarian theology and a daring new means of integrating philosophy, technological know-how and faith.
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Extra resources for God and the World of Signs: Trinity, Evolution, and the Metaphysical Semiotics of C. S. Peirce
The answer, perhaps, is ‘neither’ and ‘both’. It is not that Firstness is exclusive to either the sign or the object. As we shall see when we come to Peirce’s taxonomy of signs, there is a sense in which the nature of the sign-vehicle, considered in itself, is an aspect of Firstness. , a predator’s response to a sign of prey) without requiring an ultimate logical interpretant to ground their ultimate meaning. , 229. 56 Ibid. , 230. Note that, in order to signify, the sign-relations formed by emotional and energetic interpretants must also, in some sense, serve a purpose for the interpreter.
Thus, where icons manifest Firstness and indexes manifest Secondness, symbols are a manifestation of Thirdness. As Peirce puts it: A regular progression of one, two, three may be remarked in the three orders of signs, Likeness [icon], Index, Symbol. The likeness has no dynamical connection with the object it represents; it simply happens that its qualities resemble those of that object, and excite analogous sensations in the mind for which it is a likeness. But it really stands unconnected with them.
His instructor at the time, Charles Eliot, subsequently became President of Harvard, and resolutely opposed all proposals for Peirce to be appointed to the University staff. The incident foreshadowed a recurrent theme in Peirce’s life; that his arrogance and impulsiveness were to stand in the way of him making a good impression with those on whom his career most depended. Following his undistinguished period of undergraduate study at Harvard, Peirce began, in the 1860s, an intensive period of selfdirected study of philosophy.