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Walking the “Path of Piety”: Charles Peirce, Religious Naturalism, and the American Literature of Transformation

Walking the “Path of Piety”: Charles Peirce, Religious Naturalism, and the American Literature of... robert w. king Utah State University the appreciation of Charles Peirce's religious dimension has been slow to mature, due in part to the disparate nature of his prodigious output, but also due to a certain blindness of his interpreters. Michael Raposa, in his essay "Peirce and Modern Religious Thought" (1991), argues: "Some early interpreters of Peirce, like Hartshorne and Goudge, argued that his religious perspective was inconsistent with the basic thrust of his philosophy. Many later commentators have implicitly endorsed this argument by systematically ignoring the religious dimension of his thought." In contrast, Raposa suggests "that what Peirce had to say about religion is remarkably continuous with what he wrote about a variety of philosophical, mathematical and scientific topics. . . . Peirce fashioned his conception of God out of the very materials that his semiotic and his synechism supplied" (Peirce's Philosophy 349). Raposa offers a fuller account in Peirce's Philosophy of Religion (1989), while other systematic accounts of Peirce's religious perspective include Robert S. Corrington's An Introduction to C. S. Peirce: Philosopher, Semiotician, and Ecstatic Naturalist (1993) and the more recent Charles Sanders Peirce and a Religious Metaphysics of Nature (2011) by Leon J. Niemoczynski. Identifying Peirce http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png The Pluralist University of Illinois Press

Walking the “Path of Piety”: Charles Peirce, Religious Naturalism, and the American Literature of Transformation

The Pluralist , Volume 8 (3) – Oct 25, 2013

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Publisher
University of Illinois Press
Copyright
Copyright © University of Illinois Press
ISSN
1944-6489
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Abstract

robert w. king Utah State University the appreciation of Charles Peirce's religious dimension has been slow to mature, due in part to the disparate nature of his prodigious output, but also due to a certain blindness of his interpreters. Michael Raposa, in his essay "Peirce and Modern Religious Thought" (1991), argues: "Some early interpreters of Peirce, like Hartshorne and Goudge, argued that his religious perspective was inconsistent with the basic thrust of his philosophy. Many later commentators have implicitly endorsed this argument by systematically ignoring the religious dimension of his thought." In contrast, Raposa suggests "that what Peirce had to say about religion is remarkably continuous with what he wrote about a variety of philosophical, mathematical and scientific topics. . . . Peirce fashioned his conception of God out of the very materials that his semiotic and his synechism supplied" (Peirce's Philosophy 349). Raposa offers a fuller account in Peirce's Philosophy of Religion (1989), while other systematic accounts of Peirce's religious perspective include Robert S. Corrington's An Introduction to C. S. Peirce: Philosopher, Semiotician, and Ecstatic Naturalist (1993) and the more recent Charles Sanders Peirce and a Religious Metaphysics of Nature (2011) by Leon J. Niemoczynski. Identifying Peirce

Journal

The PluralistUniversity of Illinois Press

Published: Oct 25, 2013

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