Category Archives: Peirce and Aquinas

10/8/21

Looking at Richard Colledge’s Essay (2021) “Thomism and Contemporary Phenomenological Reduction” (Part 5 of 7)

0017 Why do Catholic philosophers (who are curious about phenomenology) not mention science?

This is a very good question, since Aristotle’s and the Positivist’s judgments are structurally similar.

Well, they are different, because the three elements of judgment are imbued with different categories.

0018 The similar structures, along with different categorical assignments, benefit phenomenology.  Phenomenology can sneak Aristotelian metaphysical constructs into the laboratory by reifying hylomorphes into what the thing itself1a must be1b.  Phenomenology appropriates illicit metaphysical constructs then cleans them of metaphysical terminology.

0019 For example, in terms of physics, a one Euro coin may be reduced to its constituent metal and minted shape.  To me, this looks like matter and form.

At the same time, in terms of phenomenological reduction2b, a one Euro coin1a is money1b.  Money1b is what the Euro coin itself1a must be.

0020 What happens when what the thing itself1a must be1b is not the thing itself1a?

Is phenomenological reduction at work?

0021 If the one Euro coin as money is a mind-independent (formerly mind-dependent) being, then novel laws of “physics” apply.  The coin1a(1b) now exhibits the phenomena of value1a and fiat currency1a.

The novel “social” science of modern economics investigates the phenomena1a that objectify this noumenon1a(1b).

10/7/21

Looking at Richard Colledge’s Essay (2021) “Thomism and Contemporary Phenomenological Reduction” (Part 6 of 7)

0022 Okay, so far in this sequence of blogs, I have discussed three incentives for why Catholic philosophers may be interested in phenomenology.  I have also raised a question concerning why these philosophers do not mention science.

0023 The answer to the latter question is located in the relation within the Positivist’s judgment.  A positivist intellect (relation, thirdness) brings an empirio-schematic judgment (what ought to be, secondness) into relation with observations and measurements (what is, firstness).  The positivist intellect has a rule.  Metaphysics is not allowed.

0024 What is the result?

Catholic anti-reductionists are excluded from discourse… er, polite scientific society in this modern Age of Ideas.

The positivist intellect says, “No.”

So, why even try?

Why not discourse with the ones who might want to talk, the phenomenologists?

0025 Do I see Gunter Figal heading to the exit?

Professor Figal is interested in objectivity, not givenness.

10/6/21

Looking at Richard Colledge’s Essay (2021) “Thomism and Contemporary Phenomenological Reduction” (Part 7 of 7)

0026 Are Catholic philosophers so alienated from science that they are willing to talk through the mouthpiece of phenomenology?

Are there other ways to enter into discourse in this modern Age of Ideas?

Why does the hylomorphic structure of reality constantly get co-opted in the pursuit of science?

Are phenomenologists implicated?

0027 Doctor Figal imagines a gap3c, whose interpretive polarity1c sparks the exteriorization2c of what the thing itself1amust be1b, thereby generating a noumenon1b(1a) that can be objectified as its phenomena1a, according to “social” scientific discipline2a.  He labels the operation, “objectivity2c“.

Is objectivity metaphysical?

Or, does it sound like “electricity”?

0028 Colledge is fascinated.  What marvelous transformations occur in the laboratory of Professor Figal.  Metaphysics alchemically mutates into the stuff of physics.

0029 Comments on Richard Colledge’s Essay (2021) “Thomism and Contemporary Phenomenology” offers value to the originating essay.  Not only is science brought into the picture, but the re-vision is rooted in Comments on Jacques Maritain’s Book (1935) Natural Philosophy.  Colledge has more than he knows.

003 It is wonderful to see striking similarities between Marion’s naming of givenness2c and Figal’s enumeration of objectivity2c.

Peirce’s categories offer ways to diagram that vision.

09/30/21

Looking at Joseph Trabbic’s Essay (2021) “Jean Luc-Marion and … First Philosophy” (Part 1 of 5)

0001 Joseph Trabbic’s essay appears in the American Catholic Philosophical Quarterly (volume 95(3), pages 389-409).  This is the second article on phenomenology to attract attention.  The full title is “Jean Luc-Marion and the Phenomenologie de la Donation as First Philosophy”.

Jean-Luc Marion is a French phenomenologist who attempts to put Husserl’s paradigm into perspective.  His book is published 25 years ago.  It still confounds readers.

Trabbic performs admirably in trying to decipher both the French language and the book.

0002 There is a lot to unpack, especially since science is not mentioned at all.

I wonder what Husserl is up to when he calls for a return to the noumenon?

Perhaps, scientists focus so much on phenomena that they neglect the thing itself.

0003 This is the lesson formulated in Reverie on Mark Spencer’s Essay (2021) “The Many Phenomenology Reductions”(available for purchase at smashwords).  Spencer also publishes in the American Catholic Philosophical Quarterly.  The full title of Spencer’s article is “The Many Phenomenological Reductions and Catholic Metaphysical Anti-Reductionism”.

Spencer mentions Jean-Luc Marion, along with many other phenomenologists.

It is like going through an old jewelry box.

Jean-Luc Marion sparkles.

0004 Comments on Joseph Trabbic’s Essay (2021) “Jean Luc Marion and … First Philosophy” (also available at smashwords) builds upon this reverie.

Why does Jean-Luc Marion catch the eye?

09/29/21

Looking at Joseph Trabbic’s Essay (2021) “Jean Luc-Marion and … First Philosophy” (Part 2 of 5)

0006 Trabbic’s approach to Jean Luc-Marion’s masterwork, The Phenomenology of Givenness, is curious.

Trabbic precisely executes a style that is rarely used in contemporary works.

He asks us to recognize a possibility (that seems to be impossible).

0007 First, the reader must recognize that there are phenomena, rather than nothing.  Things themselves are simply given.

Second, the reader must recognize that givenness implies a gift with no giver and no recipient.

0008 Trabbic’s construction leads the reader up the staircase of one and down the staircase of two.

The literary structure is beautiful to behold.

09/28/21

Looking at Joseph Trabbic’s Essay (2021) “Jean Luc-Marion and … First Philosophy” (Part 3 of 5)

0009 The following looks like a hylomorphe, but it does not belong to the realm of actuality.

Figure 1

0010 This dyad expresses what is in the Positivist’s judgment.

The Positivist’s judgment constitutes the second first philosophy, arising and ruling out the first first philosophy.

0011 What is a first philosophy?

A first philosophy addresses the question, “Why is there something rather than nothing?”

This is the first question that every philosophy must confront.

0012 Many prefer to skip to the next question, “What is ‘something’?”

The first first philosophy, as practiced by scholastics of the Latin Age, says, “It must be the things of God and of everyday life.”

The second first philosophy, modern science, says, “No, it must be phenomena, the observable and measurable facets of things.”

The third first philosophy, Husserl’s phenomenology, says, “We must return to the noumenon, the thing itself, and figure out what the noumenon must be.”

But, is the thing itself the same as what the thing itself must be?0013 Here is where Jean-Luc Marion enters the picture and says, “A fourth first philosophy should place Husserl’s situating of science into perspective, by addressing the question, ‘Why are there noumena, rather than nothing?’.”

09/27/21

Looking at Joseph Trabbic’s Essay (2021) “Jean Luc-Marion and … First Philosophy” (Part 4 of 5)

0014 Ah, phenomenology situates empirical science.

This is one lesson found in Reverie on Mark Spencer’s Essay (2021) “The Many Phenomenology Reductions” (available for purchase at smashwords).

0015 Givenness puts phenomenology into perspective.

This statement stands at the heart of Comments on Joseph Trabbic’s Essay (2021) “Jean Luc Marion and … First Philosophy” (also available at smashwords).

0016 Yet, neither Spencer nor Trabbic mention science.

09/24/21

Looking at Joseph Trabbic’s Essay (2021) “Jean Luc-Marion and … First Philosophy” (Part 5 of 5)

0017 Comments on Joseph Trabbic’s Essay (2021) “Jean Luc Marion and … First Philosophy” adds value to the original.

How much value?

Maybe two Euros worth.

0018 What is the value of a Euro?

That is a very good question.

0019 Can a one Euro coin be reduced to its matter and form?

Can a Euro be reduced to instrumental and material causalities?

Surely, according to the empirio-schematic judgment, a one Euro coin can be accounted for by its constituent metals and circular shape.  There is a science to coining money.  Isn’t there?

0020 Or, does the givenness of the Euro allow us to imagine that a Euro is more than metal and shape?

Does the givenness of the Euro say that what the thing itself must be may be treated as a thing itself, supporting novel, “social”, sciences, where the noumenon can be objectified as its phenomena?

0021 If this is so, then phenomenological reduction precedes Husserl by over a century.

Is that possible?

Can what the thing must be become a thing itself?

There is something eye-catching and nonsensical about givenness.

Trabbic graciously accepts that Marion must make sense and leads the reader to that glittering impossible possibility.

08/19/21

Day 1: Looking at Brian Kemple’s Essay (2020) “Signs and Reality” (Part 1 of 8)

0001 What is Reality?

Reality is a journal for philosophical discourse.

It is worthy of financial support by people of good will.

Reality is the only journal, to date, closing the gap between Thomistic philosophy and Peircean semiotics.

Brian Kemple Ph.D. is the editor of Reality.

0002 He is also the last graduate student of the late John Deely (1942-2017), of fond memory.  

0003 The essay at hand appears in 2020, volume 1, and covers pages 76-123.

The full title is “Signs and Reality: An Advocation for Semiotic Realism”.

0004 The issue is captured on page 115.

Kemple writes (more or less), “If we are to have a living, thriving realism, it must be a realism capable of dealing with the entirety of the real; not only the reality that we engage directly through our senses, but the reality we experience perceptually and intellectually as well, a reality comprising the relations and especially the sign-relations that constitute so much of our experience.”

08/18/21

Looking at Brian Kemple’s Essay (2020) “Signs and Reality” (Part 2 of 8)

0005 Matthew Minerd Ph.D. pens a commentary that follows Brian Kemple’s essay.

Thomists currently exhibit an attitude when it comes to semiotic things.

0006 He notes (more or less), “For contemporary scholastics, the domain of cognition-dependent reality generally is a kind of terra non-considerata.  Real being is ens naturae and is separate from the domains of knowledge, technical craft and moral freedom.  These are entia rationis (mind-dependent beings) that, honestly, belong in the shadow.”

0007 How so?

The shadow is not the causalities inherent in ens rationis.

The shadow is the awfulness of the topic.

Look at the shadow side of the domains that Minerd mentions: ignorance (shadow of knowledge), incompetence (shadow of technical craft) and depravity (shadow of moral freedom).

Entia rationis are the things of original sin.

0008 What Thomist wants to wade into that mess?