Changes

This Section outlines the general idea of a ''priorism of normative sciences'' (PONS) and it presents the particular PONS that I will refer to as the ''pragmatic cosmos''.  This is the precedence ordering for the normative sciences that best accords with the pragmatic approach to inquiry, incidentally framing and introducing the order of normative sciences that I plan to deploy throughout the rest of this work.  From this point on, whenever I mention a PONS without further qualification, it will always be one or another version of a pragmatic PONS that I mean to invoke, all the while taking into consideration the circumstance that its underlying theme still leaves a lot of room for variation in the carrying out of its live interpretation.

This Section outlines the general idea of a ''priorism of normative sciences'' (PONS) and it presents the particular PONS that I will refer to as the ''pragmatic cosmos''.  This is the precedence ordering for the normative sciences that best accords with the pragmatic approach to inquiry, incidentally framing and introducing the order of normative sciences that I plan to deploy throughout the rest of this work.  From this point on, whenever I mention a PONS without further qualification, it will always be one or another version of a pragmatic PONS that I mean to invoke, all the while taking into consideration the circumstance that its underlying theme still leaves a lot of room for variation in the carrying out of its live interpretation.

Roughly speaking, in regard to the forms of human aspiration that are exercised in normative practices and studied in the normative sciences, the study of states or things that satisfy agents is called ''aesthetics'', the study of actions that lead agents toward these goals or these goods

Roughly speaking, in regard to the forms of human aspiration that are exercised in normative practices and studied in the normative sciences, the study of states or things that satisfy agents is called ''aesthetics'', the study of actions that lead agents toward these goals or these goods is called ''ethics'', and the study of signs that indicate these actions is called ''logic''.  Understood this way, logic involves the enumeration and the analysis of signs with regard to their ''truth'', a property that only makes sense in the light of the actions that are indicated and the objects that are desired.  In other words, logic evaluates signs with regard to the trustworthiness of the actions that they indicate, and this means with respect to the utility that these indications exhibit in a mediate relationship to their objects.  As an appreciative study, logic prizes the properties of signs that allow them to collect the scattered actions of agents into coherent forms of conduct and that permit them to indicate the general courses of conduct that are most likely to lead agents toward their objects.

is called ''ethics'', and the study of signs that indicate these actions is called ''logic''.  Understood this way, logic involves the enumeration and the analysis of signs with regard to their ''truth'', a property that only makes sense in the light of the actions that are indicated and the objects that are desired.  In other words, logic evaluates signs with regard to the trustworthiness of the actions that they indicate, and this means with respect to the utility that these indications exhibit in a mediate relationship to their objects.  As an appreciative study, logic prizes the properties of signs that allow them to collect the scattered actions of agents into coherent forms of conduct and that permit them to indicate the general courses of conduct that are most likely to lead agents toward their objects.

From this "pragmatic" point of view, logic is a special case of ethics, one that is concerned with the conduct of signs, and ethics is a special case of aesthetics, one that is interested in the good of actual conduct.  Another way to approach this perspective is to start with the ''good'' of

From this "pragmatic" point of view, logic is a special case of ethics, one that is concerned with the conduct of signs, and ethics is a special case of aesthetics, one that is interested in the good of actual conduct.  Another way to approach this perspective is to start with the ''good'' of anything and to work back through the maze of actions and indications that lead to it.  An action that leads to the good is a good action, and this puts the questions of ethics among the questions of aesthetics, as the ones that contemplate the goods of actions.  A sign that indicates a good action, that shows a good way to act, is a good sign, and this puts the domain of logic squarely within the domain of aesthetics.  Moreover, thinking is a sign process that moves from signs to interpretant signs, and this makes thinking a special kind of action.  In sum, the questions that logic takes up in its critique of good signs and good thinking are properly seen as special cases of aesthetic and ethical considerations.

anything and to work back through the maze of actions and indications that lead to it.  An action that leads to the good is a good action, and this puts the questions of ethics among the questions of aesthetics, as the ones that contemplate the goods of actions.  A sign that indicates a good action, that shows a good way to act, is a good sign, and this puts the domain of logic squarely within the domain of aesthetics.  Moreover, thinking is a sign process that moves from signs to interpretant signs, and this makes thinking a special kind of action.  In sum, the questions that logic takes up in its critique of good signs and good thinking are properly seen as special cases of aesthetic and ethical considerations.

The circumstance that the domain of logic is set within the domain of ethics, which is further set within the domain of aesthetics, does not keep each realm from rising to such a height in another dimension that each keeps a watch over all of the domains that it is set within.  In sum, the image is that of three cylinders standing on their concentric bases, telescopically extending to a succession of heights, with the narrowest the highest and the broadest the lowest, rising to the contemplation of the point that virtually completes their perspective, just as if wholly sheltered by the envelope of the cone that they jointly support, no matter what its ultimate case may be, whether imaginary or real, rational or transcendental.

The circumstance that the domain of logic is set within the domain of ethics, which is further set within the domain of aesthetics, does not keep each realm from rising to such a height in another dimension that each keeps a watch over all of the domains that it is set within.  In sum, the image is that of three cylinders standing on their concentric bases, telescopically extending to a succession of heights, with the narrowest the highest and the broadest the lowest, rising to the contemplation of the point that virtually completes their perspective, just as if wholly sheltered by the envelope of the cone that they jointly support, no matter what its ultimate case may be, whether imaginary or real, rational or transcendental.