Charles Sanders Peirce Quotes - Page 2

Bad reasoning as well as good reasoning is possible; and this fact is the foundation of the practical side of logic.

The universe ought to be presumed too vast to have any character.

No general description of the mode of advance of human knowledge can be just which leaves out of account the social aspect of knowledge. That is of its very essence. What a thing society is! The workingman, with his trade union, knows that. Men and women moving in polite society understand it, still better. But Bohemians, like me, whose work is done in solitude, are apt to forget that not only is a man as a whole little better than a brute in solitude, but also that everything that bears any important meaning to him must receive its interpretation from social considerations.

Looking out of my window this lovely spring morning I see an azalea in full bloom. No, no! I do not see that; though that is the only way I can describe what I see. That is a proposition, a sentence, a fact; but what I perceive is not proposition, sentence, fact, but only an image which I make intelligible in part by means of a statement of fact. This statement is abstract; but what I see is concrete.

A hypothesis is something which looks as if it might be true and were true, and which is capable of verification or refutation by comparison with facts.

We, one and all of us, have an instinct to pray; and this fact constitutes an invitation from God to pray.

It is impossible not to envy the man who can dismiss reason, although we know how it must turn out at last.

The definition of definition is at bottom just what the maxim of pragmatism expresses.

We cannot begin with complete doubt. We must begin with all the prejudices which we actually have when we enter upon the study ofphilosophy. These prejudices are not to be dispelled by a maxim, for they are things which it does not occur to us can be questioned. A person may, it is true, in the course of his studies, find reason to doubt what he began by believing; but in that case he doubts because he has a positive reason for it, and not on account of the Cartesian maxim. Let us not pretend to doubt in philosophy what we do not doubt in our hearts.

By an object, I mean anything that we can think, i.e. anything we can talk about.

Unless man have a natural bent in accordance with nature's, he has no chance of understanding nature at all.

If man were immortal he could be perfectly sure of seeing the day when everything in which he had trusted should betray his trust, and, in short, of coming eventually to hopeless misery. He would break down, at last, as every good fortune, as every dynasty, as every civilization does. In place of this we have death.

All the evolution we know of proceeds from the vague to the definite.

If we are to define science, ... it does not consist so much in knowing, nor even in "organized knowledge," as it does in diligent inquiry into truth for truth's sake, without any sort of axe to grind, nor for the sake of the delight of contemplating it, but from an impulse to penetrate into the reason of things.

Truth is that concordance of an abstract statement with the ideal limit towards which endless investigation would tend to bring scientific belief, which concordance the abstract statement may possess by virtue of the confession of its inaccuracy and one-sidedness, and this confession is an essential ingredient of truth.

We should chiefly depend not upon that department of the soul which is most superficial and fallible (our reason), but upon that department that is deep and sure, which is instinct.

Upon this first, and in one sense this sole, rule of reason, that in order to learn you must desire to learn, and in so desiring not be satisfied with what you already incline to think, there follows one corollary which itself deserves to be inscribed upon every wall of the city of philosophy: Do not block the way of inquiry.

Mere imagination would indeed be mere trifling; only no imagination is mere .

I think of consciousness as a bottomless lake, whose waters seem transparent, yet into which we can clearly see but a little way.But in this water there are countless objects at different depths; and certain influences will give certain kinds of those objects an upward influence which may be intense enough and continue long enough to bring them into the upper visible layer. After the impulse ceases they commence to sink downwards.

It has never been in my power to study anything, mathematics, ethics, metaphysics, gravitation, thermodynamics, optics, chemistry, comparative anatomy, astronomy, psychology, phonetics, economics, the history of science, whist, men and women, wine, metrology, except as a study of semeiotic .

If an opinion can eventually go to the determination of a practical belief, it, in so far, becomes itself a practical belief; and every proposition that is not pure metaphysical jargon and chatter must have some possible bearing upon practice.

I define a Sign as anything which is so determined by something else, called its Object, and so determines an effect upon a person, which effect I call its Interpretant, that the latter is thereby mediately determined by the former.

Generality is, indeed, an indispensable ingredient of reality; for mere individual existence or actuality without any regularity whatever is a nullity. Chaos is pure nothing.

A sign, or representamen, is something which stands to somebody for something in some respect or capacity. It addresses somebody,that is, creates in the mind of that person an equivalent sign, or perhaps a more developed sign. That sign which it creates I call the interpretant of the first sign. The sign stands for something, its object. It stands for that object, not in all respects, but in reference to a sort of idea, which I have sometimes called the ground of the representamen.

...mathematics is distinguished from all other sciences except only ethics, in standing in no need of ethics. Every other science, even logic, especially in its early stages, is in danger of evaporating into airy nothingness, degenerating, as the Germans say, into an arachnoid film, spun from the stuff that dreams are made of. There is no such danger for pure mathematics; for that is precisely what mathematics ought to be.