The article demonstrates how Charles Sanders Peirce built cosmological ideas based on the analysis of the specifics of a human being. It is proved that the possibility of a certain degree of anthropocentrism in Peirce’s cosmological conception was laid down in the categorical system, including the level of the Firstness, Secondness, and Thirdness. It is shown why according to his scientific metaphysics, for everyone, the concept that corresponds to human nature is more true than other ones, as well as why (...) a person instinctively feels the truth. This situation is possible because the laws of thought are formulated in accordance with the laws of nature. Human nature reflects what is in the world. Thus, through self-knowledge, a person also discovers reality itself as a dynamic universe in which the physical and he mental, the real and the ideal are subject to the same laws. However, human beings do not know all of them, but only those that correspond to the level of their understanding and interests. Subsequently, science and technology are built on the basis of individuals’ own intentions. Human beings realize that the universe is boundless and not everything they are able to understand and justify. This makes fallibilism inevitable. It is analyzed how to solve the difficulties of fallibilism; Peirce proposed to use the concept of practical certainty as a basic criterion for recognizing the system of knowledge about the world as true. It is shown that the concepts of tychism, synechism, and agapism, which reveal the meaning of Peirce’s cosmological theory of evolution, are also based on the principles of anthropocentrism and anthropomorphism. Thus, it is argued that human being becomes the key to understanding Peirce’s metaphysical cosmology. (shrink)

Although we all learn differently, we all need to be able to engage certain fundamental reasoning skills if we are to manoeuvre successfully through life—however we define success. Peirce's philosophy provides us with a framework for helping students (and ourselves) develop and hone the ability for making deliberate and well‐considered choices. For, embedded within Peirce's complete body of work is a design for thinking that provides a sturdy foundation for the development of three important learning capabilities. These capabilities are 1) (...) the ability to identify, compare, and contrast qualities, 2) the ability to perform analyses, and 3) the ability to interpret the meaning of signs. Although these capabilities may seem like the sort of skills that only older and academically inclined students can master, even young children and the intellectually challenged can learn to use them as well. Once teachers learn to develop their own intellectual potential by expanding these capabilities within themselves, they will be able to begin bringing about the development of these capabilities in their students. Once identified, developed, and applied to the mastery of educational skills and subject matter, these three fundamental learning capabilities (qualification, analysis, and interpretation), can form the foundation of a common‐sense approach to educational reform. Peirce asserts that good reasoning must be informed by ethical considerations, which in turn has been informed by the highest of aesthetic impulses. From this, we can extrapolate the importance that an educational model based upon Peirce's philosophy must place upon aesthetic and ethical considerations, as well as logical ones. Once fully understood, the philosophy of education embedded within Peirce's epistemology can revolutionize educational practices at all levels of learning. (shrink)

The purpose of this thesis is to provide a robust epistemological justification for Evidence Based Medicine (EMB), and thereby to demonstrate the epistemological short comings of Complementary and Alternative Medicine (CAM). CAM has received support from both philosophers, such as Rorty and Feyerband, and the Sociology and Anthropology of Medicine. The thesis will thus review both the internal coherence and the application of non-realist arguments, and counter non-realism with the realist epistemology and philosophy of science that is represented by C.S. (...) Peirce’s pragmatism. Rorty and Feyerabend and others have developed radical forms of scientific antirealism in the latter 20th century. Subsequently, sociologists developed even more intractable forms of anti-realism, which they applied to the social study of science. This approach served to challenge the legitimacy of orthodox scientific practice (including EMB). A practical expression of this controversy was immediately identified in the question of the role of scientific authority in a democratic society. That question was immediately applied to the status of alternative medical systems and their legitimacy vis-a-vis EBM in terms of the controversy over what has come to be termed "medical pluralism": If scientific medicine has no particular authority, should other, medical systems, epistemically incompatible with EBM, be made available as well? The thesis will suggest that non-realism is in fact a marginal position within the philosophy of science. Scientists, medical researchers and medical practitioners may thus appeal to the philosophy of science in order to justify their authority in the face of challenges from CAM. However, it will be suggested that they are frequently ill-served by a reliance on a simplistic understanding of the philosophy of Karl Popper. An alternative will be proposed in the philosophy of C. S. Peirce. His pragmatism offers to medical research and medical practice a way of understanding and justifying the scientific process, a justification of realism in the face of non-realism, and a resource for the criticism of CAM and medical pluralism, as at once epistemologically ill grounded and potentially dangerous to patients and the general public. (shrink)

Peirce’s “logic of vagueness” asserts that vagueness can have the paradoxical effect of “entirely destroying doubt.” Yet the ability to engage genuine doubt in the course of inquiry is the first requirement for critical thinking. A lack of awareness of the “invariable vagueness” of “acritically indubitable” beliefs and inferences breeds ignorance and absolutism. This presents us with an important ethical challenge: since a permanent state of vagueness seems to be the habit for much of humanity, one priority of a democratic (...) society should be to inquire into the “logic of vagueness.” How else can we know which methods and tools to develop for educating citizens able to engage intelligently in democratic processes? We all operate from acritically derived beliefs, but those who hold most tenaciously to these are also those who possess the greatest affinity for absolutism‹as “vagueness” has the unique capability of “entirely destroying” doubt. Whether due to inherent inability, poor educational practices, or other reasons, the unfortunate consequences of absolutism surround us. Thus, it is wise that we understand vagueness; its ability to “entirely destroy” doubt; and Peirce¹s method for becoming aware of the “invariable vagueness” of “acritically indubitable” beliefs. (shrink)