Charles Sanders Peirce

Cambridge, where Peirce was born and raised, New York City, where he often visited and sometimes lived, and Milford, where he spent the later years of his life with his second wife Juliette

Currently, considerable interest is being taken in Peirce's ideas by researchers wholly outside the arena of academic philosophy. The interest comes from industry, business, technology, intelligence organizations, and the military; and it has resulted in the existence of a substantial number of agencies, institutes, businesses, and laboratories in which ongoing research into and development of Peircean concepts are being vigorously undertaken.

In recent years, Peirce's trichotomy of signs is exploited by a growing number of practitioners for marketing and design tasks.

1976: , 4 volumes in 5, included many previously unpublished Peirce manuscripts on mathematical subjects, along with Peirce's important published mathematical articles. Edited by Carolyn Eisele, back in print.

Peirce made a number of striking discoveries in formal logic and foundational mathematics, nearly all of which came to be appreciated only long after he died:

It is not sufficiently recognized that Peirce's career was that of a scientist, not a philosopher; and that during his lifetime he was known and valued chiefly as a scientist, only secondarily as a logician, and scarcely at all as a philosopher. Even his work in philosophy and logic will not be understood until this fact becomes a standing premise of Peircean studies.

 *Note: An interpretant is an interpretation (human or otherwise) in the sense of the product of an interpretive process.

...there follows one corollary which itself deserves to be inscribed upon every wall of the city of philosophy:

Peirce adds, that method and economy are best in research but no outright sin inheres in trying any theory in the sense that the investigation via its trial adoption can proceed unimpeded and undiscouraged, and that "the one unpardonable offence" is a philosophical barricade against truth's advance, an offense to which "metaphysicians in all ages have shown themselves the most addicted". Peirce in many writings holds that logic precedes metaphysics (ontological, religious, and physical).

(The above sense of the term "intuition" is almost Kant's, said Peirce. It differs from the current looser sense that encompasses instinctive or anyway half-conscious inference.)

Inquiry is a kind of inference process, a manner of thinking and semiosis. Global divisions of ways for phenomena to stand as signs, and the subsumption of inquiry and thinking within inference as a sign process, enable the study of inquiry on semiotics' three levels:

Peirce uses examples often from common experience, but defines and discusses such things as assertion and interpretation in terms of philosophical logic. In a formal vein, Peirce said:

Peirce held there are exactly three basic elements in semiosis (sign action):

II. Icon, index, symbol: This typology, the best known one, classifies every sign according to the category of the sign's way of denoting its object—the icon (also called semblance or likeness) by a quality of its own, the index by factual connection to its object, and the symbol by a habit or rule for its interpretant.

Pragmatism begins with the idea that belief is that on which one is prepared to act. Peirce's pragmatism is a method of clarification of conceptions of objects. It equates any conception of an object to a conception of that object's effects to a general extent of the effects' conceivable implications for informed practice. It is a method of sorting out conceptual confusions occasioned, for example, by distinctions that make (sometimes needed) formal yet not practical differences. He formulated both pragmatism and statistical principles as aspects of scientific logic, in his "Illustrations of the Logic of Science" series of articles. In the second one, "How to Make Our Ideas Clear", Peirce discussed three grades of clearness of conception:

A theory that succeeds better than its rivals in predicting and controlling our world is said to be nearer the truth. This is an operational notion of truth used by scientists.

Abduction, deduction, and induction make incomplete sense in isolation from one another but comprise a cycle understandable as a whole insofar as they collaborate toward the common end of inquiry. In the pragmatic way of thinking about conceivable practical implications, every thing has a purpose, and, as possible, its purpose should first be denoted. Abduction hypothesizes an explanation for deduction to clarify into implications to be tested so that induction can evaluate the hypothesis, in the struggle to move from troublesome uncertainty to more secure belief. No matter how traditional and needful it is to study the modes of inference in abstraction from one another, the integrity of inquiry strongly limits the effective modularity of its principal components.

i. Explication. Not clearly premised, but a deductive analysis of the hypothesis so as to render its parts as clear as possible.
i. Classification. Not clearly premised, but an inductive classing of objects of experience under general ideas.
iii. Sentential Induction. "...which, by Inductive reasonings, appraises the different Probations singly, then their combinations, then makes self-appraisal of these very appraisals themselves, and passes final judgment on the whole result".

1. "It teaches that philosophy must begin in universal doubt" – when, instead, we start with preconceptions, "prejudices [...] which it does not occur to us can be questioned", though we may find reason to question them later. "Let us not pretend to doubt in philosophy what we do not doubt in our hearts."

2. "It teaches that the ultimate test of certainty the individual consciousness" – when, instead, in science a theory stays on probation till agreement is reached, then it has no actual doubters left. No lone individual can reasonably hope to fulfill philosophy's multi-generational dream. When "candid and disciplined minds" continue to disagree on a theoretical issue, even the theory's author should feel doubts about it.

3. It trusts to "a single thread of inference depending often upon inconspicuous premisses" – when, instead, philosophy should, "like the successful sciences", proceed only from tangible, scrutinizable premisses and trust not to any one argument but instead to "the multitude and variety of its arguments" as forming, not a chain at least as weak as its weakest link, but "a cable whose fibers", soever "slender, are sufficiently numerous and intimately connected".

I formerly defined the possible as that which in a given state of information (real or feigned) we do not know not to be true. But this definition today seems to me only a twisted phrase which, by means of two negatives, conceals an anacoluthon. We know in advance of experience that certain things are not true, because we see they are impossible.

Peirce placed, within Science of Review, the work and theory of classifying the sciences (including mathematics and philosophy). His classifications, on which he worked for many years, draw on argument and wide knowledge, and are of interest both as a map for navigating his philosophy and as an accomplished polymath's survey of research in his time.