By Leon J. Niemoczynski
This dissertation contains out a learn of the yankee pragmaticist C.S. Peirce and
constructively applies his proposal to a spiritual knowing of nature referred to as “ecstatic
naturalism,” a philosophy constructed by way of Robert S. Corrington that conjoins American
pragmatism and Continental phenomenology. during this undertaking I discover how the modality
of risk services within the disclosure of a “divine life,” that's, the lifetime of a constructing
cosmos taken to be sacred in its continuous approaches of evolutionary development and
transformation. threat, present in Peirce’s type of expertise often called
“Firstness,” offers organisms with the ontological stipulations required for any
immediately felt qualitative experience—experience that's the website for capability non secular
experience. “Religious” event the following skill the ecstatic contraposition of finite being
before “infinite” being. I ponder limitless being first as an honorific sheer availability of
being (potential or attainable being: changing into) after which by way of how inquiry may possibly
reveal nature to be an encompassing countless that locates and situates finite organisms. It
is my thesis that, because it is located in Peirce’s type of Firstness, danger serves as a
ground for the disclosure of this endless, “the divine life,” through allowing its presence to
come ahead as a sense of the sacred— a sense stumbled on while inquirers muse over
nature and determine ideals in regards to the universe within which they're positioned. To the top of
making those claims extra concrete, I draw on figures comparable to the German existential
phenomenologist Martin Heidegger, and the German idealist F.W.J. Schelling with a purpose to
identify how chance may perhaps function a floor (Abgrund) for divine disclosure, and to
identify understandings of life that take nature to be a sacred lifetime of f?s?? (phusis),
dynamically revealing and concealing prior to finite and located organisms.
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Additional resources for The Sacred Depths of Nature: An Ontology of the Possible in the Philosophy of Peirce and Heidegger
137 See CP 1. 171 and CP 1. 362, additionally CP 6 “The Continuum. ” 138 Corrington, ature’s Self: Our trip from beginning to Spirit, 142. 139 Corrington, ature and Spirit: An Essay in Ecstatic aturalism, 141. a hundred and forty CP 6. 365. 141 Heidegger, Schelling’s Treatise at the Essence of Human Freedom, 109. 142 CP 6. 102. proper impression from Schelling is usually pointed out in CP 6. 605. 143 CP 6. 612-13. one hundred forty four EP 1. 1-11. one hundred forty five Corrington, Ecstatic aturalism, 7. 146 Characterizing the impossibility of absolute disjuncture within the continuum, Peirce defined that, “If the succession of pictures within the brain [images or rules which are a part of a similar nature, but that are targeted within the experience that they are conceptually diversified] is by way of discreet steps, time for that brain should be made from indivisible instants. anyone proposal may be totally wonderful from another thought by way of its being current purely within the passing moment…[The] resemblance of principles signifies that a few rules are to be concept jointly that are current to the brain at various occasions. And this by no means might be, if instants are separated from each other via absolute steps. ” MS quantity 377, “Time and suggestion. ” pointed out from Matthew Moore, “The Genesis of the Peircean Continuum,” Transactions of the Charles S. Peirce Society Vol. forty three, No. three (2007): 428-429. 147 One articulation of this view is located in Corrington’s part “The subconscious of Nature” in Ecstatic aturalism, 48*52. 148 Elusive to propositional and logical research, Firstness nonetheless can be in some way referred to as it truly is without delay felt. right here in fact one needs to expand the concept that of what “knowledge” skill. hence, following Buchler, for instance, judgment needn't take the shape of a idea or a proposition, yet could be embodied in motion or the organizing and arranging of fabrics. In defining “knowledge” of Firstness, there is “emotional,” “energetic,” or “performative” conversation of information approximately Firstness instead of strict logical research of it. nonetheless, certain skill aren't required to interpret “knowledge” of Firstness nor discover it as a sense. to that end Firstness will be phenomenologically self-evident to the “experiencer” (or “proceiver,” in Buchler’s phrases. ) i'm pointing to the truth that Firstness will be self-expressive in first individual event. See Beth Singer, Ordinal aturalism: An advent to the philosophy of Justus Buchler (Lewisburg: Bucknell college Press, 1983), forty two. 149 Cf. Paul Ricoeur, Freud and Philosophy: An Essay on Interpretation, translated by means of Denis Savage (New Haven: Yale collage Press, 1970. ) a hundred and fifty Ibid. , 190-191. 151 Corrington, ature and Spirit, 139. 152 W 1. 503. 153 CP 6. 287, bankruptcy 11 “Evolutionary Love. ” 154 Corrington, ature and Spirit, 37. a hundred and fifty five CP. 6216-217. 156 CP 6. 217. 157 Martin Heidegger, “On the query of Being” in Pathmarks translated and edited through William McNeill (Cambridge collage Press: 1998), 291-323. 158 Corrington, A Semiotic concept of Theology and Philosophy, 90-91. 159 The view that the sacred is already part of nature is a view held through Robert Corrington and the animating strength that resulted in the information at the back of this dissertation.