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Monograph No access
Nature's Primal Self
Peirce, Jaspers, and Corrington
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Publisher:
2011
Summary
Nature’s Primal Self examines Corrington’s thought, called “ecstatic naturalism,” in juxtaposition to both C. S. Peirce’s pragmatic and semiotic concept of the self and Karl Jaspers’ existential elucidation of Existenz. Peirce’s and Jaspers’ anthropocentrism is thus corrected by Corrington’s ecstatic naturalism. Ecstatic naturalism, as a new movement, is both a semiotic theoretical method and a metaphysics that probes deeply into the ontological divide between nature naturing and nature natured. Author Nam T. Nguyen attempts to achieve three goals: first, to present and elucidate the underlying philosophical concepts of Charles Peirce, Karl Jaspers, and Robert Corrington; second, to critique the anthropocentric self of Peirce’s semiotic pragmatism and of Jaspers’ existential anthropology (periechontology) from the standpoint of ecstatic naturalism; and third, to introduce the concept of nature’s primal self, radically grounded in the perspective of ecstatic naturalism, as a judicious, more encompassing, and richer framework compared to Peirce’s semiotic construction of the self and Jaspers’ existential concept of Existenz.
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Bibliographic data
Edition
1/2011
Copyright Year
2011
ISBN-Print
978-0-7391-5040-5
ISBN-Online
978-0-7391-5042-9
Publisher
Lexington, Lanham
Language
English
Pages
262
Product Type
Monograph
Table of contents
ChapterPages
Contents No access
Abbreviations No access
Foreword No access
Acknowledgments No access
Introduction No access Pages 1 - 12
Chapter 1. The Anthropocentric Self in Peirce’s Semiotic Pragmaticism No access Pages 13 - 78
Chapter 2. The Anthropocentric Self in Jaspers’ Periechontology No access Pages 79 - 104
Chapter 3. Nature’s Primal Self in Ecstatic Naturalism No access Pages 105 - 190
Chapter 4. Nature’s Primal Self: An Ecstatic Naturalist’s Critique of Peirce’s Semiotic Construction of the Self and Jaspers’ Elucidation of Existenz No access Pages 191 - 230
Appendix. Divine Transcendence or “Deep Pantheism”? No access Pages 231 - 238
