Bibliography

A Sketch of Logical Critics

I follow the usage of the early associationalists, Gay, Hartley, etc., in confining the term “association” to the storing away, in our spiritual or physical organisms, [of] ideas that, when so stored away, are in the potential mode of being, and in terming the agency of ideas in calling forth others from such potential, into actual being, suggestion, – a word of which the hypnotists ought not to be allowed the monopoly.

The definition and the utility of a definition require it to specify everything essential, and to omit all that is inessential, to its definitum: though it may be pardoned for calling special attention to an omission in order to show that it was not inconsiderate.

… I had observed that the most frequently useful division of signs is by trichotomy into firstly Likenesses, or, as I prefer to say, Icons, which serve to represent their objects only in so far as they resemble them in themselves; secondly, Indices, which represent their objects independently of any resemblance to them, only by virtue of real connections with them, and thirdly Symbols, which represent their objects, independently alike of any resemblance or any real connection, because dispositions or factitious habits of their interpreters insure their being so understood.

… I had observed that the most frequently useful division of signs is by trichotomy into firstly Likenesses, or, as I prefer to say, Icons, which serve to represent their objects only in so far as they resemble them in themselves; secondly, Indices, which represent their objects independently of any resemblance to them, only by virtue of real connections with them, and thirdly Symbols, which represent their objects, independently alike of any resemblance or any real connection, because dispositions or factitious habits of their interpreters insure their being so understood.

… I had observed that the most frequently useful division of signs is by trichotomy into firstly Likenesses, or, as I prefer to say, Icons, which serve to represent their objects only in so far as they resemble them in themselves; secondly, Indices, which represent their objects independently of any resemblance to them, only by virtue of real connections with them, and thirdly Symbols, which represent their objects, independently alike of any resemblance or any real connection, because dispositions or factitious habits of their interpreters insure their being so understood.

… Under Philosophy, we shall find ourselves again forced,-unless we wrench matters,-to make a trichotomy; recognizing first, Phenomenology; second, the Critical, Normative Sciences, and third, Metaphysics, the science of Reality.

For what is it for a thing to be Real? [—] To say that a thing is Real is merely to say that such predicates as are true of it, or some of them, are true of it regardless of whatever any actual person or persons might think concerning that truth. Unconditionality in that single respect constitutes what we call Reality. Consequently, any habit, or lasting state that consists in the fact that the subject of it would, under certain conditions, behave in a certain way, is Real, provided this be true whether actual persons think so or not; and it must be admitted to be a Real Habit, even if those conditions never actually do get fulfilled.

By “Reasoning” shall here be meant any change in thought that results in an appeal for some measure and kind of assent to the truth of a proposition called the “Conclusion” of the reasoning, as being rendered “Reasonable” by an already existing cognition (usually complex) whose propositional formulation shall be termed the “Copulate Premiss” of the reasoning. The reader will remark, as the point where this definition most markedly breaks with actual usage, that it refuses the name of reasoning to the synthesis into one recognition of the major and minor premises of a syllogism.

Let science of review include all handbooks and digests, all such work as those [of] Comte, Whevell, and Spencer, all classifications and histories of science, etc.

I follow the usage of the early associationalists, Gay, Hartley, etc., in confining the term “association” to the storing away, in our spiritual or physical organisms, [of] ideas that, when so stored away, are in the potential mode of being, and in terming the agency of ideas in calling forth others from such potential, into actual being, suggestion, – a word of which the hypnotists ought not to be allowed the monopoly.

… I had observed that the most frequently useful division of signs is by trichotomy into firstly Likenesses, or, as I prefer to say, Icons, which serve to represent their objects only in so far as they resemble them in themselves; secondly, Indices, which represent their objects independently of any resemblance to them, only by virtue of real connections with them, and thirdly Symbols, which represent their objects, independently alike of any resemblance or any real connection, because dispositions or factitious habits of their interpreters insure their being so understood.

To say that a thing is Real is merely to say that such predicates as are true of it, or some of them, are true of it regardless of whatever any actual person or persons might think concerning that truth. Unconditionality in that single respect constitutes what we call Reality.[—] I call “truth” the predestinate opinion, by which I ought to have meant that which would ultimately prevail if investigation were carried sufficiently far in that particular direction.