from British nominalism in his philosophy—witness the extreme individualism of his social philosophy or the equally extreme anthropomorphism of his religion. Certain of Peirce's suggestions as to the use of continuity in social philosophy have been developed by Royce in his theory of social consciousness and the nature of the community;[1] but much remains to be worked out and we can but repeat Peirce's own hope: "May some future student go over this ground again and have the leisure to give his results to the world."
It is well to note, however, that after writing the papers included in this volume Peirce continued to be occupied with the issues here raised. This he most significantly indicated in the articles on logical topics contributed to Baldwin's Dictionary of Philosophy.[2]
In these articles it is naturally the logical bearing of the principles of tychism (chance), synechism (continuity), and agapism (love) that is stressed. To use the Kantian terminology, almost native to Peirce, the regulative rather than the constitutive aspect of these principles is emphasized. Thus the doctrine of chance is not only what it was for James' radical empiricism, a release from the blind necessity of a "block universe," but also a method of keep-*
- ↑ Royce, Studies in Good and Evil, and The Problem of Christianity, esp. Vol. 2. Baldwin (Mental Development) is heavily indebted to Royce in this respect.
- ↑ These articles are by-products or fragments of a comprehensive work on Logic on which Peirce was engaged for many years. For the writing of this book, Royce declared, no greater mind or greater erudition has appeared in America. Only several chapters seem to have been finished, and will doubtless be included with other hitherto unpublished manuscripts in the complete edition of Peirce's writings that is now being prepared by Harvard University.
