Charles Sanders Peirce is one of the most original voices in American philosophy. His scientific career and his goal of proving scientific logic provide rich material for philosophical development. Peirce was also a life-long Christian and member of the Episcopal Church. Roger Ward traces the impact of Peirce’s religion and Christianity on the development of Peirce’s philosophy. Peirce’s religious framework is a key to his development of pragmatism and normative science in terms of knowledge and moral transformation. Peirce’s argument for the reality of God is a culmination of both his religious devotion and his life-long philosophical development.

Shows how an understanding of the intentionality underlining the pragmatism of Peirce and James can herald new interpretations of the interplay between philosophy and religion.

Leon J. Niemoczynski assesses the value and relevance of Charles Sanders Peirce's thought to the philosophy of religion. Using Robert Corrington's interpretation of Peirce's philosophy as a starting point, Niemoczynski provides fresh insight into the creative application of Pe...

Although few of Charles Sanders Peirce's writings were devoted explicitly to religious topics, Michael L. Raposa demonstrates that religious ideas played a central role in shaping Peirce's philosophy and are manifest throughout his corpus, in scientific and mathematical papers as well as in his writings on metaphysics, cosmology, and the normative sciences. Because Peirce's religious ideas are continuous with and integral to his reflections on these and other issues, they must be identified and understood if his work as a whole is to be interpreted properly. An organizing perspective for Raposa's study and the subject of extended commentary is Peirce's most famous essay in the philosophy of religion, "A Neglected Argument for the Reality of God." Although very few of Peirce's commentators have devoted serious attention to the religious dimension of his thought, Raposa concludes that Peirce's writings are an important resource for contemporary scholars of religion and points to those of his ideas that might be most fruitfully entertained and developed.

In Theosemiotic, Michael Raposa uses Charles Peirce’s semiotic theory to rethink certain issues in contemporary philosophical theology and the philosophy of religion. He first sketches a history that links Peirce’s thought to that of earlier figures (both within the tradition of American religious thought and beyond), as well as to other classical pragmatists and to later thinkers and developments. Drawing on Peirce’s ideas, Raposa develops a semiotic conception of persons/selves emphasizing the role that acts of attention play in shaping human inferences and perception. His central Peircean presuppositions are that all human experience takes the form of semiosis and that the universe is “perfused” with signs. Religious meaning emerges out of a process of continually reading and re-reading certain signs. Theology is explored here in its manifestations as inquiry, therapy, and praxis. By drawing on both Peirce’s logic of vagueness and his logic of relations, Raposa makes sense out of how we talk about God as personal, and also how we understand the character of genuine communities. An investigation of what Peirce meant by “musement” illuminates the nature and purpose of prayer. Theosemiotic is portrayed as a form of religious naturalism, broadly conceived. At the same time, the potential links between any philosophical theology conceived as theosemiotic and liberation theology are exposed.

This book examines the ways in which religious communities experimentally engage the world and function as fallible inquisitive agents, despite frequent protests to the contrary. Using the philosophy of inquiry and semiotics of Charles Sanders Peirce, it develops unique naturalist conceptions of religious meaning and ultimate orientation while also arguing for a reappraisal of the ways in which the world’s venerable religious traditions enable novel forms of communal inquiry into what Peirce termed “vital matters.” Pragmatic inquiry, it argues, is a ubiquitous and continuous phenomenon. Thus, religious participation, though cautiously conservative in many ways, is best understood as a variety of inhabited experimentation. Religious communities embody historically mediated hypotheses about how best to engage the world and curate networks of semiotic resources for rendering those engagements meaningful. Religions best fulfill their inquisitive function when they both deploy and reform their sign systems as they learn better to engage reality.

The present collection focuses primarily on Peirce's realism, pragmatism, and theism, with attention also being paid to his tychism (or doctrine of objective chance) and synechism (or insistence upon the reality and irreducibility of continuity). In exhibiting the connections among these doctrines, the collection reveals a unity of its own. The essays themselves are readily accessible and lucid, though neither accessibility nor lucidity is purchased at the price of subtlety or vigor.