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In the process of elucidating the pragmatic point of view and applying it to the present array of problems, it soon becomes useful to examine the very notion of a ''point of view'' (POV).  As reflections on the idea of a POV gradually mount up, the analysis of the general conception of a POV begins not only to take on a definite shape for itself, that is, with respect to the conditions it needs for its continued progress, but also to give a determinate, if slightly schematic, form to its object.  Eventually, a sufficient confidence in the accumulated developments of the concept of a POV can lead this analysis to the point of suggesting provisional definitions and even to the point of attempting a specific formalization of POVs in general.  This series of developments occurs concurrently throughout the construction of the current or any RIF, the necessity of which ought to be clear from the fact that the sequence of POVs from which one reflects is critical to the result and the success of any process of reflection.

In the process of elucidating the pragmatic point of view and applying it to the present array of problems, it soon becomes useful to examine the very notion of a ''point of view'' (POV).  As reflections on the idea of a POV gradually mount up, the analysis of the general conception of a POV begins not only to take on a definite shape for itself, that is, with respect to the conditions it needs for its continued progress, but also to give a determinate, if slightly schematic, form to its object.  Eventually, a sufficient confidence in the accumulated developments of the concept of a POV can lead this analysis to the point of suggesting provisional definitions and even to the point of attempting a specific formalization of POVs in general.  This series of developments occurs concurrently throughout the construction of the current or any RIF, the necessity of which ought to be clear from the fact that the sequence of POVs from which one reflects is critical to the result and the success of any process of reflection.

<pre>  

A child hears it said that the stove is hot.  But it is not, he says;  and, indeed, that central body is not touching it, and only what that touches is hot or cold.  But he touches it, and finds the testimony confirmed in a striking way.  Thus, he becomes aware of ignorance, and it is necessary to suppose a self in which this ignorance can inhere.  ...

<p>A child hears it said that the stove is hot.  But it is not, he says;  and, indeed, that central body is not touching it, and only what that touches is hot or cold.  But he touches it, and finds the testimony confirmed in a striking way.  Thus, he becomes aware of ignorance, and it is necessary to suppose a ''self'' in which this ignorance can inhere.  &hellip;</p>

In short, error appears, and it can be explained only by supposing a self which is fallible.

<p>In short, ''error'' appears, and it can be explained only by supposing a ''self'' which is fallible.</p>

Ignorance and error are all that distinguish our private selves from the absolute ego of pure apperception.

<p>Ignorance and error are all that distinguish our private selves from the absolute ''ego'' of pure apperception.</p>

(Peirce, CP 5.233 235).

| align="right" | (Peirce, CP 5.233&ndash;235)

Peirce makes the point that one's first awareness of a personal existence arises in reaction to the brute impact of experience and is ultimately compounded by way of reflection on its imports.  Taking this to echo the exchange between Brutus and Cassius, I have the points that I need to stake out and to sound out a significant portion of the RIF that I intend to discuss.

Peirce makes the point that one's first awareness of a personal existence arises in reaction to the brute impact of experience and is ultimately compounded by way of reflection on its imports.  Taking this to echo the exchange between Brutus and Cassius, I have the points that I need to stake out and to sound out a significant portion of the RIF that I intend to discuss.