Charles Sanders Peirce

Charles Sanders Peirce
Charles Sanders Peircewas an American philosopher, logician, mathematician, and scientist who is sometimes known as "the father of pragmatism". He was educated as a chemist and employed as a scientist for 30 years. Today he is appreciated largely for his contributions to logic, mathematics, philosophy, scientific methodology, and semiotics, and for his founding of pragmatism...
NationalityAmerican
ProfessionPhilosopher
Date of Birth10 September 1839
CountryUnited States of America
The consciousness of a general idea has a certain "unity of the ego" in it, which is identical when it passes from one mind to another. It is, therefore, quite analogous to a person, and indeed, a person is only a particular kind of general idea.
A sign, or representamen, is something which stands to somebody for something in some respect or capacity. It addresses somebody,that is, creates in the mind of that person an equivalent sign, or perhaps a more developed sign. That sign which it creates I call the interpretant of the first sign. The sign stands for something, its object. It stands for that object, not in all respects, but in reference to a sort of idea, which I have sometimes called the ground of the representamen.
Third, consider the insistency of an idea. The insistency of a past idea with reference to the present is a quantity which is less, the further back that past idea is, and rises to infinity as the past idea is brought up into coincidence with the present.
Three elements go to make up an idea. The first is its intrinsic quality as a feeling. The second is the energy with which it affects other ideas, an energy which is infinite in the here-and-nowness of immediate sensation, finite and relative in the recency of the past. The third element is the tendency of an idea to bring along other ideas with it.
It is certain that the only hope of retroductive reasoning ever reaching the truth is that there may be some natural tendency toward an agreement between the ideas which suggest themselves to the human mind and those which are concerned in the laws of nature.
It is terrible to see how a single unclear idea, a single formula without meaning, lurking in a young man's head, will sometimes act like an obstruction of inert matter in an artery, hindering the nutrition of the brain and condemning its victim to pine away in the fullness of his intellectual vigor and in the midst of intellectual plenty.
The idea does not belong to the soul; it is the soul that belongs to the idea.
It will sometimes strike a scientific man that the philosophers have been less intent on finding out what the facts are, than on inquiring what belief is most in harmony with their system.
It has often been argued that absolute scepticism is self-contradictory; but this is a mistake: and even if it were not so, it would be no argument against the absolute sceptic, inasmuch as he does not admit that no contradictory propositions are true. Indeed, it would be impossible to move such a man, for his scepticism consists in considering every argument and never deciding upon its validity; he would, therefore, act in this way in reference to the arguments brought against him.
We may say that feelings have two kinds of intensity. One is the intensity of the feeling itself, by which loud sounds are distinguished from faint ones, luminous colors from dark ones, highly chromatic colors from almost neutral tints, etc. The other is the intensity of consciousness that lays hold of the feeling, which makes the ticking of a watch actually heard infinitely more vivid than a cannon shot remembered to have been heard a few minutes ago.
It is not too much to say that next after the passion to learn there is no quality so indispensable to the successful prosecutionof science as imagination. Find me a people whose early medicine is not mixed up with magic and incantations, and I will find you a people devoid of all scientific ability.
Over against any cognition, there is an unknown but knowable reality; but over against all possible cognition, there is only the self-contradictory. In short, cognizability (in its widest sense) and being are not merely metaphysically the same, but are synonymous terms.
The real, then, is that which, sooner or later, information and reasoning would finally result in, and which is therefore independent of the vagaries of me and you. Thus, the very origin of the conception of reality shows that this conception essentially involves the notion of a COMMUNITY, without definite limits, and capable of a definite increase of knowledge.
Do you call it doubting to write down on a piece of paper that you doubt? If so, doubt has nothing to do with any serious business. But do not make believe; if pedantry has not eaten all the reality out of you, recognize, as you must, that there is much that you do not doubt, in the least. Now that which you do not at all doubt, you must and do regard as infallible, absolute truth.