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CP 1.581. "What I propose now to do is to pass in review every one of the general classes of objects which anybody could suppose to be an ultimate good, and to question consciousness, first, as to whether or not each of these in turn could content us as the sole ultimate good independently of any ulterior result, and if not, whether it can be considered to be in itself a good at all, irrespective of its effects. I shall arrange my list so as to commence with the most particular satisfactions and proceed step by step to the most general. But since there are in each grade several kinds of satisfactions, I shall begin in each grade of generality with the most immediate and selfish and go on by steps to the most subservient."
If I had occasion to marshal evidence to show that Peirce had a concern with ethics and related it to consciousness, this quote would be right up there. There is no hesitation here. Peirce invites us to muse about goods -- what we regard as positive, helpful, loving and so forth.
Muse away. You soon see that you cannot think of a good without considering its practical effect in real situations.
Cure is clearly a good thing but we are miles from there to a specific cure and even then there will be debate.
I assume that by satisfaction Peirce means satsfying the intent to which the good points. Being cured.
Ethics is about getting from the general and accepted beginning point, to the possible completion of an expression or act.
This I take to be the direction of what is known as the Pragmatic Maxim.
Now following Peirce but veering into the simple practice I call Triadic Philosophy, here's a clear and elementary answer, Sherlock-like, to getting the job done.
I have three questions I must answer.
We are talking about the good of a cure. We are therefore considering already different approaches. We must look at what the specific matter is, in a particular body or somewhere else, and so forth.
Once we have an actual subject, we may ask how tolerance is involved.
There are many answers, depending. All of them point to achieving strength, endurance, balance, etc.
Next we ask how helpfulness relates. Here I suggest enabling, educating and giving a hand up. These are simple expressions of helping. All assist curing.
Finally we consider democracy not only as a polity but as a quality of being. This derives from the utter equality of all souls and the need to make equality and fairness the primary element of our social existence wherever it is played out.
These three considerations can be examined in a minute or so with practice. (We honor our fallibility.)
There is a blanket underlying value. I have never been able to condense it beyond its present unwieldy form. I call it non-idolatry.
We are all part of Source or All or whatever name we wish to give. No name is adequate.
We are in fact to worship no one. We are to serve all. We are in fact part of all.
Since we are limited individuals, we choose any means available. Mostly we will be serving ourselves and others we can see and touch.
But all we do is in fact universal because our thoughts travel as information into the sea of consciousness. More and more, we are aware that everything we do touches everything.
If we apply a simple, conscious ethical procedure to life, we are likely to be on the trail I call Abba's Way, a trail of Divine Love.
Of course, we falter and do not manage well. But we can and do progress. We smile and affirm and notice change in us as we perform these things.
The general satisfaction noted at the end of Peirce's list may be growing comfort with the most universal thing of all -- unconditional love.
Try this simple methodology.
If I had occasion to marshal evidence to show that Peirce had a concern with ethics and related it to consciousness, this quote would be right up there. There is no hesitation here. Peirce invites us to muse about goods -- what we regard as positive, helpful, loving and so forth.
Muse away. You soon see that you cannot think of a good without considering its practical effect in real situations.
Cure is clearly a good thing but we are miles from there to a specific cure and even then there will be debate.
I assume that by satisfaction Peirce means satsfying the intent to which the good points. Being cured.
Ethics is about getting from the general and accepted beginning point, to the possible completion of an expression or act.
This I take to be the direction of what is known as the Pragmatic Maxim.
Now following Peirce but veering into the simple practice I call Triadic Philosophy, here's a clear and elementary answer, Sherlock-like, to getting the job done.
I have three questions I must answer.
We are talking about the good of a cure. We are therefore considering already different approaches. We must look at what the specific matter is, in a particular body or somewhere else, and so forth.
Once we have an actual subject, we may ask how tolerance is involved.
There are many answers, depending. All of them point to achieving strength, endurance, balance, etc.
Next we ask how helpfulness relates. Here I suggest enabling, educating and giving a hand up. These are simple expressions of helping. All assist curing.
Finally we consider democracy not only as a polity but as a quality of being. This derives from the utter equality of all souls and the need to make equality and fairness the primary element of our social existence wherever it is played out.
These three considerations can be examined in a minute or so with practice. (We honor our fallibility.)
There is a blanket underlying value. I have never been able to condense it beyond its present unwieldy form. I call it non-idolatry.
We are all part of Source or All or whatever name we wish to give. No name is adequate.
We are in fact to worship no one. We are to serve all. We are in fact part of all.
Since we are limited individuals, we choose any means available. Mostly we will be serving ourselves and others we can see and touch.
But all we do is in fact universal because our thoughts travel as information into the sea of consciousness. More and more, we are aware that everything we do touches everything.
If we apply a simple, conscious ethical procedure to life, we are likely to be on the trail I call Abba's Way, a trail of Divine Love.
Of course, we falter and do not manage well. But we can and do progress. We smile and affirm and notice change in us as we perform these things.
The general satisfaction noted at the end of Peirce's list may be growing comfort with the most universal thing of all -- unconditional love.
Try this simple methodology.
