[Inquiry] Re: Kaina Stoicheia

[Jon Awbrey]

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KS.  Note 11

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| I have already defined an argument as a sign which separately monstrates
| what its intended interpretant is, and a proposition as a sign which
| separately indicates [what] its object is, and we have seen that
| the icon alone cannot be a proposition while the symbol alone
| can be an argument.
|
| That a sign cannot be an argument without being a proposition is shown
| by attempting to form such an argument.  "Tully, c'est-a-dire a Roman",
| evidently asserts that Tully is a Roman.  Why this is so is plain.  The
| interpretant is a sign which denotes that which the sign of which it is
| interpretant denotes.  But, being a symbol, or genuine sign, it has a
| signification and therefore it represents the object of the principal
| sign as possessing the characters that it, the interpretant, signifies.
|
| It will be observed that an argument is a symbol which separately
| monstrates (in any way) its 'purposed' interpretant.  Owing to
| a symbol being essentially a sign only by virtue of its being
| interpretable as such, the idea of a purpose is not entirely
| separable from it.  The symbol, by the very definition of it,
| has an interpretant in view.  Its very meaning is intended.
| Indeed, a purpose is precisely the interpretant of a symbol.
|
| But the conclusion of an argument is a specially
| monstrated interpretant, singled out from among
| the possible interpretants.  It is, therefore,
| of its nature single, although not necessarily
| simple.
|
| C.S. Peirce, ["Kaina Stoicheia"], NEM 4, 244
|
| C.S. Peirce, ["Kaina Stoicheia"], MS 517 (1904), pp. 235-263 in:
| Carolyn Eisele (ed.), 'The New Elements of Mathematics by
| Charles S. Peirce, Volume 4, Mathematical Philosophy',
| Mouton, The Hague, 1976.
|
| Cf. "New Elements", pp. 300-324 in 'The Essential Peirce, Volume 2 (1893-1913)',
| Peirce Edition Project (eds.), Indiana University Press, Bloomington, IN, 1998.

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