A Neglected Additament: Peirce on Logic, Cosmology, and the Reality of God

Two different versions of the ending of the first additament to C. S. Peirce's 1908 article, "A Neglected Argument for the Reality of God," appear in the Collected Papers but were omitted from The Essential Peirce. In one, he linked the hypothesis of God's Reality to his entire theory of logic as semeiotic, claiming that proving the latter would also prove the former. In the other, he offered a final outline of his cosmology, in which the Reality of God as Ens necessarium is indispensable to both the origin and order of our existing universe of Signs. Exploring these passages, as well as the unpublished manuscript drafts of the article, provides important insights into the key concepts of instinct and continuity within Peirce's comprehensive system of thought

Paraphrase or parasite? The Semiotic Stories of Translation

Translation, for Saussure, assumed the codified rule of language respecting the difference between synchronic and diachronic linguistics. Translation may be regarded as a theoretical possibility, though impossible for the creative speech of language speakers. Peirce’s logical semiotics reasoned the linguistic-and-cultural (linguïcultural) interpretants of received signs. Semiotranslation is a semiotic game to change the symbiosis of two languages into one language. Identified with both Saussure and Peirce, Jakobson’s intralingual, interlingual, and intersemiotic forms of translation propose rewording, translation proper, and transmutation. Peirce’s semiosis creates simple and complex symbols but navigates between translation, semiotranslation, and transduction. Translation derives from the para-functions of replicas in “paraphrase” and “parasite” to signify the multiplicity of ideas and trends in biotranslation. The source text can be re-organized into the iconic activity of Saussurean paraphrase; or the target text can be indexically recontextualized in the parasitical evolution of Peirce’s instinct and facts of life applied to arts — neither approaching pure science.publishedVersio

THEOLOGIA AND OIKONOMIA: THE SOTERIOLOGICAL GROUND OF GREGORY OF NAZIANZUS’S TRINITARIAN THEOLOGY.

This dissertation explores the soteriological ground of the trinitarian theology of Gregory of Nazianzus and establishes a consistent link in his thought between the spheres of oikonomia and theologia. His writings are studied against the background of contemporary theological and philosophical trends thus demonstrating the context within which he elaborated his main theological concepts as well as their novelty. Although Gregory drew heavily on the heritage of his intellectual master Origen, he significantly changed his perspective from cosmological speculations to reflections on the historical embodiment of Christ’s salvific activity. This shift was to lead Gregory towards a positive view of the body and of bodily desire which he considered a vital force in human existence capable of union with God in the process of deification. Gregory thus fully identified Christ with humanity in its total manifestation, including the human mind with its fallen and rebellious desire, now assumed and redeemed in the incarnation. Hence Gregory placed the suffering image of Christ at the heart of his trinitarian theological construction. As this thesis argues, around this image evolves the whole dogmatic edifice of Gregory’s theology. Christ’s divine sovereignty is understood not in separation and independence from the passion on Cross. Rather, its full manifestation is only possible because of the cross, because of Christ’s free and willing acceptance of it. The whole set of interrelationships between the suffering Christ and the Father and the Holy Spirit are depicted according to the logic of coincidence of sovereignty and humiliation. It is precisely in this combination of theological themes – expressed with our new concept of “kenotic sovereignty” – that the focus of the present thesis is located. This innovative spiritual disposition shapes both Gregory’s theological epistemology and his hermeneutical strategy. Arguing for the possibility of knowing the divine in and through human bodily existence and corroborating this view with suitably interpreted Scriptural evidence, he opens the horizons for the human ascension to the realm of the divine trinitarian life. In this way Gregory envisages access to the transcendent theology of the Trinity which is understood by him in purely personal terms, insofar as it implies the intimate conversation of God with us “as friends” (Or. 38.7). This unique reworking of classical and Christian themes is possible because of Gregory’s insistence that divine sovereignty and transcendence become intelligible exclusively in the context of Easter. Thus the habitually neglected narrative of the cross and resurrection of Christ in the thought of the Theologian is the only key to unlock his understanding of the luminous mystery of the Trinity

Proceedings of the International Conference Sensory Motor Concepts in Language & Cognition

This volume contains selected papers of the 2008 annual conference of the German Association for Social Science Research on Japan (Vereinigung für sozialwissenschaftliche Japanforschung e.V. – VSJF). The academic meeting has addressed the issue of demographic change in Japan in comparison to the social developments of ageing in Germany and other member states of the European Union. The conference was organized by the Institute for Modern Japanese Studies at Heinrich-Heine-University of Duesseldorf and took place at the Mutter Haus in Kaiserswerth (an ancient part of Duesseldorf). Speakers from Germany, England, Japan and the Netherlands presented their papers in four sessions on the topics “Demographic Trends and Social Analysis”, “Family and Welfare Policies”, “Ageing Society and the Organization of Households” and “Demographic Change and the Economy”. Central to all transnational and national studies on demographic change is the question of how societies can be reconstructed and be made adaptive to these changes in order to survive as solidarity communities. The authors of this volume attend to this question by discussing on recent trends of social and economic restructuring and giving insight into new research developments such as in the area of households and housing, family care work, medical insurance, robot technology or the employment sector

The Trinitarian Doctrine of Grace in Martin Luther's The Bondage of the Will

The most systematic work Martin Luther ever created was his De servo arbitrio / The Bondage of the Will (1525), his powerful polemic against the leading Humanist of his day, Erasmus, who had criticized Luther in his De libero arbitrio diatribe sive collatio / The Freedom of the Will (1524). Luther’s The Bondage of the Will is regarded as a work representing the organic unity of his entire theological thought; it can be seen as his theology in a condensed form. In spite of the immense significance of Luther's magnum opus, its theological structure and content have so far not yet been satisfactorily revealed. Much research has been conducted on certain detailed aspects of this work of Luther’s, such as the problems of the free will, determinism, and predestination. The basic weakness of those analyses is that the details of The Bondage of the Will can be correctly understood only on the basis of a comprehension of the basic systematic theological idea of his work. The very kernel of Luther’s own thought and the deepest intentions of his theology in this work are best comprehended by analyzing the inner structure and cohesion of his own thinking and by seeing how his argumentation developed in his dispute with Erasmus. The task of this study is to expose the fundamental systematic theological idea and structure in Luther's The Bondage of the Will. The method employed in the present study is a comprehensive systematic analysis of Luther’s thought in his work. Attention will be paid to the conceptualization of issues by Luther, to his main propositions and the arguments he uses to support his claims, and to the structural principles and the core body of his thinking system. The debate between Luther and Erasmus contained genuine paradigmatic differences in their understanding of the Christian faith, but also some misunderstandings, even intentional misinterpretations. The present study aims at clarifying these conceptual confusions and at exploring the possibility of some degree of reconciliation between the conflicting views. My hypothesis is that Luther’s own specific and comprehensive understanding of the Trinitarian theology of grace, with special emphasis on Pneumatology, alongside the more obvious Christology, strongly linked with the theology of creation, is the fundamental thought structure of his magnum opus. This enables him to get rid of the common Late Medieval teaching of the free choice of the human being, represented by Erasmus. Above all, Luther is a theologian of grace, sola gratia. The Bondage of the Will, the most Pneumatological treatise he ever wrote, offers a radical and comprehensive Trinitarian theology of grace. Luther understands the human being as an “ecstatic” creature who receives his/her existence and the quality of his/her existence from extra se. Luther argues for this paradigm in terms of the theology of creation, Christology, Pneumatology, and soteriology. As such, the human being was created a creature which is destined for union with his/her Creator in the Holy Spirit who is the actual presence of the Creator in his creature, God sharing his life with the human being. After losing this original state of union, the human being became a battlefield of the opposing transcendental powers, Satan and sin on the one side, and God and his grace, on the other side. The human is free in “things below oneself,” in matters that belong to daily human life, but he/she is not free in “things above oneself,” in matters that transcend the human being. Luther sees sin as human infirmity, inability to get rid of unbelief and pride which destroyed the human’s union with God. The human being cannot change his/her evil orientation but must continue such as he/she is: this is Luther’s concept of “the necessity of immutability”; he applies this philosophical concept to soteriological usage. The human being is in a desperate situation in regard to his/her capacities of contributing to his/her own salvation; here Luther follows his logic of theologia crucis. Both in terms of creation and salvation, the human being is meant to be in a communion of life with the Triune God. Luther develops a strong soteriology, understood in terms of an intimate union between the Triune God and the human being. This union is not primarily a cognitive-rational and morally responsible relation, as Erasmus was inclined to think, but a union of being with Christ in the Holy Spirit, koinonia/unio cum Christo in Spiritu sancto. The quality of a human being’s life in this world and his/her eternal beatitude depends on whether his/her person is or is not in union with the Holy Trinity. In his Trinitarian theology of grace, Pneumatology, arguably neglected in Medieval times, is powerfully revived. Luther’s conception of divine grace, with some peculiarities of his own, recalls Augustine’s doctrine of grace, differing from the soteriological views of Scholasticism and Nominalism. The present study culminates in a systematic presentation of the three dimensions of Luther’s Trinitarian doctrine of grace: First, contrition, conversion, and faith are effected by God’s Spirit, sola fide is a thoroughly Pneumatological concept – a fact not sufficiently emphasized in research. Second, Luther sees the union with Christ simultaneously as a Christological and as a Pneumatological reality - a view not underscored in research. Third, sanctification means growth in love by way of being increasingly controlled by the Holy Spirit, who is the essence of divine love. This three-dimensional conception of grace can be supported by other works of Luther’s mature theology. There are strong points of contact with Johannine, Pauline, Augustinian, and Greek Patristic theology here; a more detailed analysis of these connections, however, is not in the scope of the study at hand. The results of the study intensify the ecumenical potential of Luther’s doctrine of grace. Moreover, these results contribute an amendment to the Finnish school of Luther interpretation where the Pneumatological dimension is underemphasized in the first and the second dimensions of Luther’s doctrine of grace. Finally, the possibility of some degree of reconciliation between the views of Erasmus and Luther will be considered

Social context of creativity

This thesis analyses the long-distance control of the environmentally-situated imagination, in both spatial and temporal dimensions. Central to the project is what I call the extended social brain hypothesis. Grounded in the Peircean conception of 'pragmaticism‘, this re-introduces technical intelligence to Dunbar‘s social brain—conceptually, through Clark‘s 'extended mind‘ philosophy, and materially, through Callon‘s 'actor–network theory‘. I claim that: There is no subjectivity without intersubjectivity. That is to say: as an evolutionary matter, it was necessary for the empathic capacities to evolve before the sense of self we identify as human could emerge. Intersubjectivity is critical to human communication, because of its role in interpreting intention. While the idea that human communication requires three levels of intentionality carries analytical weight, I argue that the inflationary trajectory is wrong as an evolutionary matter. The trend is instead towards increasing powers of individuation. The capacity for tool-use is emphasized less under the social brain hypothesis, but the importance of digital manipulation needs to be reasserted as part of a mature ontology. These claims are modulated to substantiate the work-maker, a socially situated (and embodied) creative agent who draws together Peircean notions of epistemology, phenomenology and oral performance