(p. 5) Let us ask then, What things have we a right to judge? We have a right to judge our own purposes; or in other words whatever in the future we can control. This will not be disputed; for not to judge our own purposes would be not to act purposively; and to deny our right to act purposively would be to require us to purpose not to have any purpose. Therefore, the moment we have the idea of purpose we already have a right to judge some of our purposes, at least. We might, one may think, go further and say of every controllable purpose that it is not merely our right, but our duty, to control it, and therefore to criticize it. This, however, would be going further than we have any occasion to go. Now let us ask whether we have a right to praise or blame anything, except so far as such praise or blame concerns something which we can control. We certainly have a right to pronounce a landscape beautiful, and a tooth-ache disagreeable. That is to say, granting that, as a matter of fact, we ……
(p. 35) … in being exempt from all revision by other subsequent judgments. It is not itself the ultimate fact; for it represents itself to itself as representing the percept. It is not uncritical; but it is its own sole critic, and the sole critic of that criticism; and so on continuously. It is a judgment judging itself and its own judgment is final. It alone, therefore, refers to nothing in the future. It alone is a belief that is not an expectation. If subsequent revision finds that there is an illusion, it must be the percept itself that is accused as illusory, not the judgment that so it seemed.
(p. 36) … in being exempt from all revision. It is not the ultimate fact; it represents. It is not uncritical, but it is its own critic and the critic of that criticism, and so on. Its own judgment is final.
Fin de: "Reason's Rules", Charles S. Peirce (c.1902). Fuente textual en MS 600.
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Fecha del documento: 28 de septiembre 2006
Ultima actualización: 28 de septiembre 2006