Abstract
A história da ética filosófica é, em grande parte, uma tentativa de elucidar a maneira na qual os seres humanos podem fomentar um êthos, para atingir a própria plenitude. Fosse Peirce convidado a mostrar, primeiro, o que ele entendia pelo êthos do filósofo ou do cientista, ele responderia facilmente que é a busca por um ideal e verdades eternas, isto é, a própria razoabilidade que rege o universo. Fosse ele questionado, logo após, o que o êthos dos seres humanos é, em geral, quer dizer, o que guia e dá sentido à vida de cada pessoa, sua resposta não diferiria muito da anterior: todos os seres humanos, por meio de suas ações concretas, devem encarnar a razoabilidade, o ideal admirável ou o summum bonum em suas próprias vidas. A resposta bem conhecida de Peirce contém uma visão criativa muito profunda da vida ética: esta é a construção progressiva e contínua de diversas possibilidades de ação, por meio da qual cada pessoa configura seu próprio êthos, segundo esse fim admirável, que é uma representação daquilo que seria uma vida boa, desejável e próspera. Isto pode não parecer original no contexto da história da ética filosófica – Aristóteles já tinha dito algo semelhante. Entretanto, há duas noções muito ricas e sugestivas no pensamento de Peirce, as quais podem sem dúvida ser recuperadas, visto que elas podem contribuir de maneira significativa para essa reflexão, a saber: a razoabilidade e a abdução. Como tentarei mostrar, para Peirce viver eticamente é viver criativamente.
Highlights
In 1898, when Peirce discusses the possibility that philosophy influences people’s conduct and ethical life, he concludes that the only way this can be possible is if the ideal and eternal verities, that philosophy and the other sciences make us acquainted with, gradually reach, by a slow percolation, the very core of people’s being and come to influence their lives (CP 1.648, 1898)
The question now is: What about the human being in general? What guides and gives meaning to the life of every person? Peirce’s answer—already known to all—is not at all far from what was said about philosophers and scientists: through her concrete actions and habits, every person ought to incarnate, in her own life, that reasonableness, which Peirce identifies with the admirable ideal or summum bonum (CP 5.433; EP 2.343, 1905)
The purpose of this paper is to explore the idea of ethical life as a way of living creatively, from the perspective of Peircean thought
Summary
In 1898, when Peirce discusses the possibility that philosophy influences people’s conduct and ethical life, he concludes that the only way this can be possible is if the ideal and eternal verities, that philosophy and the other sciences make us acquainted with, gradually reach, by a slow percolation, the very core of people’s being and come to influence their lives (CP 1.648, 1898). In this context, Peirce’s ethics—in particular, from the turn of century—is no longer a simple act according to the law or the application of customary principles to moral conduct, but is the creative search for the ways to hit the target. Peirce’s ethics—in particular, from the turn of century—is no longer a simple act according to the law or the application of customary principles to moral conduct, but is the creative search for the ways to hit the target This is to incarnate in one’s own life the admirable ideal and advance towards the ultimate end The points of interest are basically two: first, to analyze how reasonableness guides and articulates the person’s ethical life; second, to investigate abduction as a constitutive factor of a moral way of life that is truly creative
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