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Kaina Stoicheia (Καινα στοιχεια) or "New Elements" is the title of several manuscript drafts of a document that Charles Sanders Peirce wrote circa 1904, intended as a preface to a book on the foundations of mathematics. It presents a consummate integration of his ideas on the interrelations of logic, mathematics, and semeiotic, or the theory of signs.
Kaina Stoicheia (Καινα στοιχεια) or "New Elements" is the title of several manuscript drafts of a document that Charles Sanders Peirce wrote circa 1904, intended as a preface to a book on the foundations of mathematics. It presents a consummate integration of his ideas on the interrelations of logic, mathematics, and semeiotic, or the theory of signs.
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<p>Logic is the study of the essential nature of signs.<p>
<p>Logic is the study of the essential nature of signs.<p>
<p>As an aid in dissecting the constitution of affirmation I shall employ a certain logical magnifying-glass that I have often found efficient in such business. Imagine, then, that I write a proposition on a piece of paper, perhaps a number of times, simply as a calligraphic exercise. It is not likely to prove a dangerous amusement. But suppose I afterwards carry the paper before a notary public and make affidavit to its contents. That may prove to be a horse of another color. The reason is that this affidavit may be used to determine an assent to the proposition it contains in the minds of judge and jury; — an effect that the paper would not have had if I had not sworn to it. For certain penalties here and hereafter are attached to swearing to a false proposition; and consequently the fact that I have sworn to it will be taken as a negative index that it is not false. This assent in judge and jury's minds may effect in the minds of sheriff and posse a determination to an act of force to the detriment of some innocent man's liberty or property. Now certain ideas of justice and good order are so powerful that the ultimate result may be very bad for me.</p>
<p>As an aid in dissecting the constitution of affirmation I shall employ a certain logical magnifying-glass that I have often found efficient in such business. Imagine, then, that I write a proposition on a piece of paper, perhaps a number of times, simply as a calligraphic exercise. It is not likely to prove a dangerous amusement. But suppose I afterwards carry the paper before a notary public and make affidavit to its contents. That may prove to be a horse of another color. The reason is that this affidavit may be used to determine an assent to the proposition it contains in the minds of judge and jury; — an effect that the paper would not have had if I had not sworn to it. For certain penalties here and hereafter are attached to swearing to a false proposition; and consequently the fact that I have sworn to it will be taken as a negative index that it is not false. This assent in judge and jury's minds may effect in the minds of sheriff and posse a determination to an act of force to the detriment of some innocent man's liberty or property. Now certain ideas of justice and good order are so powerful that the ultimate result may be very bad for me.</p>
<p>This is the way that affirmation looks under the microscope; for the only difference between swearing to a proposition and an ordinary affirmation of it, such as logic contemplates, is that in the latter case the penalties are less and even less certain than those of the law. The reason there are any penalties is, as before, that the affirmation may determine a judgment to the same effect in the mind of the interpreter to his cost. It cannot be that the sole cause of his believing it is that there are such penalties, since two events cannot cause one another, unless they are simultaneous. There must have been, and we well know that there is, a sort of hypnotic disposition to believe what one is told with an air [of] command. It is Grimes's credenciveness, which is the essence of hypnotism. This disposition produced belief; belief produced the penalties; and the knowledge of these strengthens the disposition to believe. (C.S. Peirce, ["Kaina Stoicheia"], NEM 4, 248-249).</p>
<p>This is the way that affirmation looks under the microscope; for the only difference between swearing to a proposition and an ordinary affirmation of it, such as logic contemplates, is that in the latter case the penalties are less and even less certain than those of the law. The reason there are any penalties is, as before, that the affirmation may determine a judgment to the same effect in the mind of the interpreter to his cost. It cannot be that the sole cause of his believing it is that there are such penalties, since two events cannot cause one another, unless they are simultaneous. There must have been, and we well know that there is, a sort of hypnotic disposition to believe what one is told with an air [of] command. It is Grimes's credenciveness, which is the essence of hypnotism. This disposition produced belief; belief produced the penalties; and the knowledge of these strengthens the disposition to believe.</p>
<p align="right">C.S. Peirce, [“Kaina Stoicheia”], NEM 4, 248–249</p>
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==References==
==References==