"A Agathotopia de Charles Sanders Peirce"
Autor(a) principal: | |
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Data de Publicação: | 2008 |
Tipo de documento: | Tese |
Idioma: | por |
Título da fonte: | Biblioteca Digital de Teses e Dissertações da PUC_SP |
Texto Completo: | https://tede2.pucsp.br/handle/handle/11794 |
Resumo: | If not through the means of psychological subjective belief, nor through the path of religious belief, how can a philosophical, logical and objective belief attribute to love the role of law under which continuous evolutionary development of life occurs? Unacquainted with the ideological categorical imperatives such as moral, philosophical, and psychological order (i.e. Kantian) or the religious orders (such as Christian), Peirce s pragmaticist belief in the universal instinctive action to live, extends this instinct to a propensity for the non-individual growth and development toward the summum bonum from micro to macroscopic organism, through mankind itself: «progress comes from every individual who grounds his individuality on the affection towards his neighbors» (CP 6.294). Peirce s philosophical architecture which is both objective and logical postulates love - agape as a condition of evolutionary cosmic law, where the cosmos is mind and endowed with life (CP 6.289). According to Nicola Abbagnano s Dictionary of Philosophy, page 27, Agapism is a term adopted by Peirce to designate the "law of evolutionary love", since the cosmic evolution tend to boost brotherly love among mankind. The same Dictionary defines Agathology to mean the doctrine of Good as part of Ethics. If the pragmatist William James, a contemporary and friend of Peirce, had held onto the belief of action as the ultimate purpose, then there would be a possibility of ethical action as an ultimate purpose for him. Charles Sanders Peirce differs from him, preferring to be considered a pragmaticist (CP 5.414) and focusing on the research of the evolutionary process which leads to the summum bonum, where Aesthetics, Ethics and Logics converge into the same purpose, the Wellness (EP 2.27). The Agathotopia, term used by James E. Meade, Nobel Prize award in Economics (1977), appears in the universe of the political economy as an alternative model (a combination of the best in the capitalist system with the best in the socialist system). It would possibly be a model for the construction of a good society to live in, such as an ideal place depicted by Thomas Moore s Utopia (1516) and other utopias throughout philosophical thought since the Republic of Plato . According to Peirce, the so-called - Agathotopia - different and original, will not be reduced to a specific and ideal geographical place to live as sought by the utopias, and even less a post-death base as the religions postulate. It would be neither a socio-political nor an economic model to promote the collective welfare in the reality of the existential universe. Charles Sanders Peirce s Agathotopia has been proposed in all his scientific metaphysical architecture, in his realistic philosophy and logic of his objective idealism, in his Synechism. It develops into the ongoing semioses between sign-object-interpretant, and the evolving process of reasonability, a continuous teleological self-corrective movement toward the evolutionary enhancement. It gives credit to agapic love, the function of mental law as a creative and supportive habit of the universe in this evolutionary process. If Peirce believes in that dynamic mental loving action that tends to the Admirable, Fair and True Purpose then he might not be proposing just one more utopia in the history of Philosophy, but Agathotopia for the first time. An tópos to the Summum Bonum |
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Ibri, Ivo AssadDib, Maria Augusta Nogueira Machado2016-04-27T17:27:26Z2009-03-302008-11-25Dib, Maria Augusta Nogueira Machado. "A Agathotopia de Charles Sanders Peirce". 2008. 164 f. Tese (Doutorado em Filosofia) - Pontifícia Universidade Católica de São Paulo, São Paulo, 2008.https://tede2.pucsp.br/handle/handle/11794If not through the means of psychological subjective belief, nor through the path of religious belief, how can a philosophical, logical and objective belief attribute to love the role of law under which continuous evolutionary development of life occurs? Unacquainted with the ideological categorical imperatives such as moral, philosophical, and psychological order (i.e. Kantian) or the religious orders (such as Christian), Peirce s pragmaticist belief in the universal instinctive action to live, extends this instinct to a propensity for the non-individual growth and development toward the summum bonum from micro to macroscopic organism, through mankind itself: «progress comes from every individual who grounds his individuality on the affection towards his neighbors» (CP 6.294). Peirce s philosophical architecture which is both objective and logical postulates love - agape as a condition of evolutionary cosmic law, where the cosmos is mind and endowed with life (CP 6.289). According to Nicola Abbagnano s Dictionary of Philosophy, page 27, Agapism is a term adopted by Peirce to designate the "law of evolutionary love", since the cosmic evolution tend to boost brotherly love among mankind. The same Dictionary defines Agathology to mean the doctrine of Good as part of Ethics. If the pragmatist William James, a contemporary and friend of Peirce, had held onto the belief of action as the ultimate purpose, then there would be a possibility of ethical action as an ultimate purpose for him. Charles Sanders Peirce differs from him, preferring to be considered a pragmaticist (CP 5.414) and focusing on the research of the evolutionary process which leads to the summum bonum, where Aesthetics, Ethics and Logics converge into the same purpose, the Wellness (EP 2.27). The Agathotopia, term used by James E. Meade, Nobel Prize award in Economics (1977), appears in the universe of the political economy as an alternative model (a combination of the best in the capitalist system with the best in the socialist system). It would possibly be a model for the construction of a good society to live in, such as an ideal place depicted by Thomas Moore s Utopia (1516) and other utopias throughout philosophical thought since the Republic of Plato . According to Peirce, the so-called - Agathotopia - different and original, will not be reduced to a specific and ideal geographical place to live as sought by the utopias, and even less a post-death base as the religions postulate. It would be neither a socio-political nor an economic model to promote the collective welfare in the reality of the existential universe. Charles Sanders Peirce s Agathotopia has been proposed in all his scientific metaphysical architecture, in his realistic philosophy and logic of his objective idealism, in his Synechism. It develops into the ongoing semioses between sign-object-interpretant, and the evolving process of reasonability, a continuous teleological self-corrective movement toward the evolutionary enhancement. It gives credit to agapic love, the function of mental law as a creative and supportive habit of the universe in this evolutionary process. If Peirce believes in that dynamic mental loving action that tends to the Admirable, Fair and True Purpose then he might not be proposing just one more utopia in the history of Philosophy, but Agathotopia for the first time. An tópos to the Summum BonumSe não pela via das crenças subjetivas psicológica e religiosa, como uma crença filosófica lógica objetiva pode atribuir ao amor, a função de lei sob a qual se dá o continnum desenvolvimento evolucionário da vida? Não afeita a imperativos categóricos ideológicos quer de ordem filosófico-moral e psicológica (como o kantiano), quer de ordem religiosa (como o cristão), a crença pragmaticista de Charles Sanders Peirce na ação instintiva para a vida em relação a tudo no Universo, estende este instinto para uma atração ao crescimento e desenvolvimento não individualista em direção ao summum bonum desde o organismo microscópico até o macro, passando pelos homens: o progresso vem de todo individuo que funda a sua individualidade na sintonia (affect) com os seus próximos (CP 6.294). A arquitetura filosófica lógica metafísica de Peirce postula o amor ágape como condição de lei cósmica evolutiva, onde o cosmos é mente e dotado de vida (CP 6.289). Segundo o Diccionario de Filosofia de Nicola Abbagnano, na página 27, o Agapismo é um termo adotado por Peirce para designar a lei do amor evolutivo , em virtude do qual a evolução cósmica tenderia a incrementar o amor fraterno entre os homens; e seguidamente, o mesmo Diccionário define Agatologia que, raramente utilizado, designa a doutrina do Bem como parte da ética. Se o pragmatista William James, contemporâneo e amigo de Peirce, conservouse na crença da ação como fim último, e então talvez para ele houvesse a possibilidade de uma ação ética como fim último, Charles Sanders Peirce dele se diferenciará, preferirá ser considerado um pragmaticista (CP 5.414) bem como preferirá se dedicar à investigação do processo evolucionário que leva ao summum bonum, onde Estética, Ética e Lógica convergem para um mesmo fim, o Bem. (EP 2.27). Agathotopia, termo utilizado pelo premiado Nobel de Economia (1977) James Edward Meade, aparece no universo da economia política como um modelo alternativo (uma combinação do que há de melhor no sistema capitalista com o que há de melhor no sistema socialista) e possível para construção de uma boa sociedade para se viver, tal qual o lugar ideal há tanto buscado pela Utopia de Thomas More (1516) e outras Utopias mais ao longo do pensamento filosófico, desde a República de Platão. Em Peirce, o que aqui lhe atribuímos Agathotopia diferente e originalmente, não se reduzirá a um bom lugar geográfico específico e ideal para se viver como querem as Utopias, não um lugar pós - morte como postulam as religiões, e tampouco um modelo sócio-político-econômico que promova o bem-estar coletivo na realidade do universo existencial. A Agathotopia de Charles Sanders Peirce está proposta ao todo de sua arquitetura metafísica científica, na sua filosofia lógica realista de seu idealismo objetivo, no seu Sinequismo, que se dá pela contínua semiose entre signo objeto- interpretante, no processo mesmo de crescimento da razoabilidade, um continuado movimento teleológico autocorretivo em direção ao aperfeiçoamento evolutivo, e que credita ao amor agápico, a função de lei mental como um hábito do universo, criador e mantenedor deste processo evolucionário. Se Peirce crê nesta ação dinâmica mental amorosa que tende para o fim Admirável, Justo e Verdadeiro, então talvez ele esteja propondo não uma Utopia a mais na história da Filosofia, mas sim, e pela primeira vez, uma Agathotopia, um tópos para o Summum Bonumapplication/pdfhttp://tede2.pucsp.br/tede/retrieve/24629/Maria%20Augusta%20Dib.pdf.jpgporPontifícia Universidade Católica de São PauloPrograma de Estudos Pós-Graduados em FilosofiaPUC-SPBRFilosofiaLei do amor evolutivoPeirce, Charles Sanders -- 1839-1914 -- Critica e interpretacaoEticaLogicaLaw of evolutionary loveCNPQ::CIENCIAS HUMANAS::FILOSOFIA"A Agathotopia de Charles Sanders Peirce"info:eu-repo/semantics/publishedVersioninfo:eu-repo/semantics/doctoralThesisinfo:eu-repo/semantics/openAccessreponame:Biblioteca Digital de Teses e Dissertações da PUC_SPinstname:Pontifícia Universidade Católica de São Paulo (PUC-SP)instacron:PUC_SPTEXTMaria Augusta Dib.pdf.txtMaria Augusta Dib.pdf.txtExtracted texttext/plain372927https://repositorio.pucsp.br/xmlui/bitstream/handle/11794/3/Maria%20Augusta%20Dib.pdf.txte7022ce85b562943640042b1bb76858cMD53ORIGINALMaria Augusta Dib.pdfapplication/pdf24143216https://repositorio.pucsp.br/xmlui/bitstream/handle/11794/1/Maria%20Augusta%20Dib.pdf06bca583ab88e47b078b65aeb8599cedMD51THUMBNAILMaria Augusta Dib.pdf.jpgMaria Augusta Dib.pdf.jpgGenerated Thumbnailimage/jpeg3580https://repositorio.pucsp.br/xmlui/bitstream/handle/11794/2/Maria%20Augusta%20Dib.pdf.jpg59f2f7385ff7d18699b8d7374c361dcdMD52handle/117942022-04-27 17:10:57.302oai:repositorio.pucsp.br:handle/11794Biblioteca Digital de Teses e Dissertaçõeshttps://sapientia.pucsp.br/https://sapientia.pucsp.br/oai/requestbngkatende@pucsp.br||rapassi@pucsp.bropendoar:2022-04-27T20:10:57Biblioteca Digital de Teses e Dissertações da PUC_SP - Pontifícia Universidade Católica de São Paulo (PUC-SP)false |
dc.title.por.fl_str_mv |
"A Agathotopia de Charles Sanders Peirce" |
title |
"A Agathotopia de Charles Sanders Peirce" |
spellingShingle |
"A Agathotopia de Charles Sanders Peirce" Dib, Maria Augusta Nogueira Machado Lei do amor evolutivo Peirce, Charles Sanders -- 1839-1914 -- Critica e interpretacao Etica Logica Law of evolutionary love CNPQ::CIENCIAS HUMANAS::FILOSOFIA |
title_short |
"A Agathotopia de Charles Sanders Peirce" |
title_full |
"A Agathotopia de Charles Sanders Peirce" |
title_fullStr |
"A Agathotopia de Charles Sanders Peirce" |
title_full_unstemmed |
"A Agathotopia de Charles Sanders Peirce" |
title_sort |
"A Agathotopia de Charles Sanders Peirce" |
author |
Dib, Maria Augusta Nogueira Machado |
author_facet |
Dib, Maria Augusta Nogueira Machado |
author_role |
author |
dc.contributor.advisor1.fl_str_mv |
Ibri, Ivo Assad |
dc.contributor.author.fl_str_mv |
Dib, Maria Augusta Nogueira Machado |
contributor_str_mv |
Ibri, Ivo Assad |
dc.subject.por.fl_str_mv |
Lei do amor evolutivo Peirce, Charles Sanders -- 1839-1914 -- Critica e interpretacao Etica Logica |
topic |
Lei do amor evolutivo Peirce, Charles Sanders -- 1839-1914 -- Critica e interpretacao Etica Logica Law of evolutionary love CNPQ::CIENCIAS HUMANAS::FILOSOFIA |
dc.subject.eng.fl_str_mv |
Law of evolutionary love |
dc.subject.cnpq.fl_str_mv |
CNPQ::CIENCIAS HUMANAS::FILOSOFIA |
description |
If not through the means of psychological subjective belief, nor through the path of religious belief, how can a philosophical, logical and objective belief attribute to love the role of law under which continuous evolutionary development of life occurs? Unacquainted with the ideological categorical imperatives such as moral, philosophical, and psychological order (i.e. Kantian) or the religious orders (such as Christian), Peirce s pragmaticist belief in the universal instinctive action to live, extends this instinct to a propensity for the non-individual growth and development toward the summum bonum from micro to macroscopic organism, through mankind itself: «progress comes from every individual who grounds his individuality on the affection towards his neighbors» (CP 6.294). Peirce s philosophical architecture which is both objective and logical postulates love - agape as a condition of evolutionary cosmic law, where the cosmos is mind and endowed with life (CP 6.289). According to Nicola Abbagnano s Dictionary of Philosophy, page 27, Agapism is a term adopted by Peirce to designate the "law of evolutionary love", since the cosmic evolution tend to boost brotherly love among mankind. The same Dictionary defines Agathology to mean the doctrine of Good as part of Ethics. If the pragmatist William James, a contemporary and friend of Peirce, had held onto the belief of action as the ultimate purpose, then there would be a possibility of ethical action as an ultimate purpose for him. Charles Sanders Peirce differs from him, preferring to be considered a pragmaticist (CP 5.414) and focusing on the research of the evolutionary process which leads to the summum bonum, where Aesthetics, Ethics and Logics converge into the same purpose, the Wellness (EP 2.27). The Agathotopia, term used by James E. Meade, Nobel Prize award in Economics (1977), appears in the universe of the political economy as an alternative model (a combination of the best in the capitalist system with the best in the socialist system). It would possibly be a model for the construction of a good society to live in, such as an ideal place depicted by Thomas Moore s Utopia (1516) and other utopias throughout philosophical thought since the Republic of Plato . According to Peirce, the so-called - Agathotopia - different and original, will not be reduced to a specific and ideal geographical place to live as sought by the utopias, and even less a post-death base as the religions postulate. It would be neither a socio-political nor an economic model to promote the collective welfare in the reality of the existential universe. Charles Sanders Peirce s Agathotopia has been proposed in all his scientific metaphysical architecture, in his realistic philosophy and logic of his objective idealism, in his Synechism. It develops into the ongoing semioses between sign-object-interpretant, and the evolving process of reasonability, a continuous teleological self-corrective movement toward the evolutionary enhancement. It gives credit to agapic love, the function of mental law as a creative and supportive habit of the universe in this evolutionary process. If Peirce believes in that dynamic mental loving action that tends to the Admirable, Fair and True Purpose then he might not be proposing just one more utopia in the history of Philosophy, but Agathotopia for the first time. An tópos to the Summum Bonum |
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2008 |
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Dib, Maria Augusta Nogueira Machado. "A Agathotopia de Charles Sanders Peirce". 2008. 164 f. Tese (Doutorado em Filosofia) - Pontifícia Universidade Católica de São Paulo, São Paulo, 2008. |
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