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⚘ Poinsot: The Essence of the Sign | Brian Kemple

On 26 November 2022 at 11am ET (see event times around the world here and join the live Q&A here), Dr. Brian Kemple will present on “Poinsot: The Essence of the Sign”. Dr. Kemple holds a PhD in Philosophy from the University of St. Thomas, in Houston TX, where he wrote his dissertation under the inimitable John Deely. He is the Founder and Executive Director of the Lyceum Institute.

Philosophical interests and areas of study include: Thomas Aquinas, John Poinsot, Charles Peirce, Martin Heidegger, the history and importance of semiotics, scholasticism, phenomenology; as well as ancillary interests in the liberal arts, technology, and education as a moral habit. He has published two scholarly books—Ens Primum Cognitum in Thomas Aquinas and the Tradition (Brill: 2017) and The Intersections of Semiotics and Phenomenology: Peirce and Heidegger in Dialogue (De Gruyter: 2019), as well as a number of scholarly articles, popular articles, and his own Introduction to Philosophical Principles: Logic, Physics, and the Human Person (2019; 2nd edition 2022) and the forthcoming Linguistic Signification: A Classical Course in Grammar and Composition (2021).

In addition to being the Executive Director of the Lyceum Institute, he is the Executive Editor of Reality: a Journal for Philosophical Discourse.

2022 International Open Seminar on Semiotics (IO2S) | Website

This collaborative international open scientific initiative and celebration is jointly organized by the Institute for Philosophical Studies of the Faculty of Arts and Humanities of the University of Coimbra, the Lyceum Institute, the Deely Project, Saint Vincent College, the Iranian Society for Phenomenology at the Iranian Political Science Association, the International Association for Semiotics of Space and Time, the Institute for Scientific Information on Social Sciences of the Russian Academy of Sciences, the Semiotic Society of America, the American Maritain Association, the International Association for Semiotic Studies, the International Society for Biosemiotic Studies and the Mansarda Acesa with the support of the FCT – Foundation for Science and Technology, I.P., of the Ministry of Science, Technology and Higher Education of the Government of Portugal under the UID/FIL/00010/2020 project.

Why “Epistemology” is not a Science

In a certain way, writing this title and essay pains me: I first fell in love with philosophy in an undergraduate course titled “epistemology”. It was a difficult course to take in my sophomore year. We spent the first half of it reading Immanuel Kant’s Critique of Pure Reason, on which we had to write an essay answering the question, “How does Kant say synthetic a priori judgments are possible?” Myself and several other students spent many hours puzzling over this question. I recall the moment I put it all together, and, using a classroom whiteboard, frenetically drew out a diagram as a means for trying to explain it. I turned around to befuddled looks. Fortunately, another student—with a better mind for drawing diagrams—converted my mess into something neatly organized.

The second half of the course was spent not only in refuting Kant’s theory, but in demonstrating the Thomistic approach to the question of human understanding. This latter part of the course was much more edifying. But it was the process of puzzling out the Kantian schema that the habit of philosophical inquiry hooked itself into my soul, never to let go.

The “Problem” of Epistemology

In that Thomistic portion of the course, we were assigned to read—in addition to the works of Aquinas—a wonderful book by Louis-Marie Régis, with the unfortunate title of Epistemology. In the preface to this richly-poetic work of philosophy, Régis has this to say about his titular concern:

The history of philosophy is often compared to a great cemetery in which tombstones succeed each other in awful continuity and with their Hic jacet [here lies], write the many chapters of a sad encyclopedia—an encyclopedia of man’s repeated but always insufficient efforts to attain truth. Instead of this pessimistic simile, I prefer that of a maternity ward wherein the intellect, always in gestation, is periodically delivered of a theory which to all which to all outer appearances is newborn, but whose internal structure reveals a heredity that makes it contemporaneous with the very origins of philosophical speculation. That is why the history of philosophy is much more a history of birth and rebirth than one of death—a genealogy more than a necrology. Our intellect needs time in which to progress, and time, bearer of old age and death to material life, becomes an agent of rejuvenation to the life of the mind.

The problem that we are now about to tackle is a brilliant confirmation of the thesis just stated. Officially, its birth is dated 1637, at the printing shop of Jean Maire in Leyden; its father is René Descartes, who gave it the name Discourse on Method and assigned it a very definite vocation—to teach man “to reason well and to seek for truth in the sciences.” Unofficially, our problem is much older than the published date of its birth would lead us to suspect, and the baptismal name given it by Descartes is only one of the many terms applied to it by thinkers of all ages. We might even say its name is Legion and that the history of its pseudonyms would furnish material for a large volume. Not only is its name legion, but so are the guises under which it appears; its art of camouflage, of being visible or invisible, of revealing itself or escaping notice, would fill the wiliest chameleon with envy.

Louis-Marie Régis 1958: Epistemology, 3-4.

Indeed, the problem Descartes seized did not begin with Descartes. The problem was known to him only because of Montaigne, the Parisian Ockhamists, and the Jesuits at La Flèche: the problem knowledge. As Régis goes on to detail in later pages, the context of skepticism grounded both Descartes’ Discourse and Immanuel Kant’s Critique of Pure Reason. So, too, the modern thinkers made consensus a driver of truth and disunity a demonstration of falsehood. Finally, each struggles with apparently contradictory accounts being given in one and the same mind: as sense and intellect may seem to contravene one another.

The “epistemological problem” truly is a problem. But, as stated, it long antedates Descartes. Moreover, the moderns fundamentally misstate the nature of the problem from the very beginning. It is not a problem of certainty or clarity. It is not a problem of “transcendence”, that is, of the mind reaching the extra-mental world. Nor is it a problem of consensus. Rather, it is a problem of impediments to resolution—most of which impediments, today, were built by the moderns themselves.

The Problem of “Epistemology”

What is a “problem”? It is something to be solved. A solution, applied to a problem, removes the problem. Can we remove the problems of knowing? Is there a solution which will dissolve our difficulties? Or do these difficulties—myriad in name and guise—spring up from our very nature as human beings?

Science always springs from the inquiry made by human minds. It has, therefore, an artificial character to it: we model its structure, its procedures, its conclusions. But even when we create sciences of man-made objects—even objects that exist only by the activity of human minds, pure objects we might say—these sciences are fulfilled only by making known intelligible realities independent of our thought. We attain knowledge by resolving our understanding to these realities. A science, to be fruitful as knowledge, must have some resolution to nature; even if it is specifically the nature of the human intellect capable of producing artificial things and objects.

Thus, at the foundation of every science is its “subject”, the intelligible rationale within which all its objects are investigated and to which they must be resolved. There must, in consequence, be lines of demarcation at which point something begins and something ends. The science of philosophical physics, or “natural philosophy” as many call it, concerns itself with the subject matter of mobile being, ens mobile: being insofar as it is capable of motion. The science of biology concerns itself with mobile being insofar as it is alive, i.e., insofar as it has an active potency of motion from within itself. The science of metaphysics concerns itself with being insofar as it is being, that is, in the widest possible extension with an eye specifically towards the principles whereby beings exist.

What is the subject for the science of epistemology? Knowledge, one might say, or the processes of human knowing. But where do these processes begin and end? Is knowledge a something in the mind? Are we concerned with knowledge as an accident residing in an individual human substance? But even as such an accident, it is—we may posit and not here defend—intrinsically and necessarily intentional: ordered towards making known its object, that is. We might say, therefore, that the accident of knowledge is always a relative accident. Knowledge is what it is by the relation which the concept provenates in order to make known its object. But which relations constitute knowledge? Only intellectual ones? Or do we know anything, in fact, without perceptual relations also? Do we need to include sense relations? Or the physical relations which enable sensation to occur?

Put in other words, there is no point of demarcation for a “science” of “knowledge”. Any theory of “epistemology” intrinsically and explicitly includes doctrines of “ontology”—and vice versa. I would challenge everyone to think about this term, “epistemology”, and whether it misleads us.

Perhaps I will follow this up with further posts in the future. In the meantime, I would suggest the word “noetic” as an alternative suitable in most cases where one would use the term “epistemology” to discuss the doctrines concerning knowledge.


Anyone interested in this point should also read John Deely’s Intentionality and Semiotics (where he mentions this point several places, as can be found in the index).

Fall Seminar Previews

METAPHYSICS: THE DEPTHS OF ACT & POTENCY

“In long Indian file, as when herons take wing, the white birds were now all flying towards Ahab’s boat; and when within a few yards began fluttering over the water there, wheeling round and round, with joyous, expectant cries.  Their vision was keener than man’s; Ahab could perceive no sign in the sea.  But suddenly…

Metaphysics: The Depths of Act & Potency

THE FAULTS OF MODERN PHILOSOPHY

This is not a seminar about modernity, but about modern philosophy—and, specifically, about the fundamental flaws (or faults) which characterize modern philosophy’s thinking.  These flaws, once recognized, show their effects everywhere today: in the endless fragmentation of world, mind, self; in the intransigence of political discourse, the widening cultural divides, the polarization of extremes, and…

Science: The Faults of Modern Philosophy

SEMIOTICS: PEIRCE AND THE MODERN SPIRIT

“The last of the moderns,” writes John Deely of Charles Sanders Peirce, “and the first of the postmoderns.” Why this switch, this flip, between modernity and postmodernity? The question of postmodernity’s meaning and definition is altogether another issue: but one which we can understand only inasmuch as we first understand rightly what modernity is, or…

Semiotics: Peirce and the Modern Spirit

[Fall 2022] Metaphysics: The Depths of Act & Potency

“In long Indian file, as when herons take wing, the white birds were now all flying towards Ahab’s boat; and when within a few yards began fluttering over the water there, wheeling round and round, with joyous, expectant cries.  Their vision was keener than man’s; Ahab could perceive no sign in the sea.  But suddenly as he peered down and down into the depths, he profoundly saw a white living spot no bigger than a white weasel, with wonderful celerity uprising, and magnifying as it rose, till it turned, and then there were plainly revealed two long crooked rows of white, glistening teeth, floating up from the undiscoverable bottom.”

-Melville, Moby Dick
Chapter 133: The Chase—First Day.
Download the Syllabus
View the Syllabus

While preparing a lecture on the contribution made by Thomas Aquinas to the historical development of semiotics—particularly as it helped move understanding past the initial contributions to a Latin theory of signs constituted by Augustine of Hippo—I found that nothing was more central to the advance of this narrative than the Aristotelian doctrine of act and potency.  To understand the efficacy of a sign, that is, we need to understand relations, and to understand relations, we need to understand act and potency.

As I took one brief dive after another into the relevant texts of Aquinas—most especially his Commentary on the Metaphysics of Aristotle—I fleetingly glimpsed what seemed an endless series of wonderous observations, each more than the last deserving of a thorough investigation.  This seminar provides an opportunity for all interested to join collaboratively in making such an inquiry.

Act and potency, I must admit, have together always seemed a doctrine that—despite long familiarity with the teaching—has escaped me for its depths.  The two interrelated concepts are indefinable, but not for lack of intelligibility; indeed, they are so rich that all description leaves us infinitely short of having exhausted their meaning or their pertinence to our lives.  To think of potency is to think of what is intelligible only in the light of act, but not as itself an act; to distinguish passive and active potency is to get a foothold on the nature of change, but through something itself unchanging.  It is through the change from potency to act that we come to know what anything is; and, indeed, such a change is how knowledge itself is realized within us.

If we are to explain being—to know being—we must know and be able to explain the distinction between those elements which divide it all. We must peer beyond what eyes can see.

Ten minute lecture preview
Discussion Sessions
3:30pm ET

(World times)
Study Topics &
Readings

September
24
Week 1: Form as Cause of Being & Knowing
Lecture: Principle of Substance, End of Knowledge
Readings:
» Aristotle’s Metaphysics, Book VII, c.17.
» Aquinas’ Commentary on the Metaphysics, lib.7, lec.17 (§1648–1680).
» Owens’ Doctrine of Being in the Aristotelian Metaphysics, c.12 (375-77).
October
1
Week 2: Form as Principle of Composite Being
Lecture: Intelligible Relations of Form and Matter
Reading:
» Aristotle’s Metaphysics, Book VIII, c.1-2.
» Aristotle’s Physics, Book II, c.1.
» Aquinas’ Commentary, lib.8, lec.1-2 (§1681–1702).
October
8
Week 3: The One and the Many
Lecture: Infinite Material Plurality
Reading:
» Aristotle’s Metaphysics, Book VIII, c.3-6.
» Aquinas’ Commentary, lib.8, lec.3-5 (§1703–1767).
» Owens’ Doctrine, c.13 (379-99).
October
15
Week 4: Definition and Distinction of Potency
Lecture: Discerning the Meaning of Potency
Reading:
» Aristotle’s Metaphysics, Book IX, 1-2.
» Aquinas’ Commentary, lib.9, lec.1-2 (§1768–1794).
» Owens’ Doctrine, c.14, parts I-II (403-06).
October
22

BREAK
October
29
Week 5: The Grounds of Potency
Lecture: Potency and Possibility
Reading:
» Aristotle’s Metaphysics, Book IX, 3-5.
» Aquinas’ Commentary, lib.9, lec.3-4 (§1795–1822).
November
 5
Week 6: Analogical Primacy of Act
Lecture: The Speaking of What Is
Reading:
» Aristotle’s Metaphysics, Book IX, 6-7.
» Aquinas’ Commentary, lib.9, lec.5-6 (§1823–1843).
November
12
Week 7: Explanatory Primacy of Act
Lecture: The Existing of What Is
Readings:
» Aristotle’s Metaphysics, Book IX, 8-9.
» Aquinas’ Commentary, lib.9, lec.7-10 (§1844–1894).
» Owens’ Doctrine, c.14, part III (406-409).
November
19
Week 8: The Divisions of Being
Lecture: The Governance of Truth and Falsity
Readings
» Aristotle’s Metaphysics, Book IX, 10.
» Aquinas’ Commentary, lib.9, lec.11 (§1895–1919).
» Owens’ Doctrine, c.15 (411-41).

This is an advanced seminar. View the syllabus here and learn more about Lyceum Institute seminars here. Participants should have at least basic familiarity with Aristotelian physics and Thomistic psychology before enrolling.

Lyceum Institute seminar costs are structured on a principle of financial subsidiarity. There are three payment levels, priced according to likely levels of income. If you wish to take a seminar but cannot afford the suggested rate, it is acceptable to sign up at a less-expensive level. The idea is: pay what you can. Those who can pay more, should, so that those who cannot pay as much, need not. Lyceum Institute members receive a further discount (see here for details).

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Introduction to Philosophical Principles

Introduction to Philosophical Principles: Logic, Physics, and the Human Person

What good is living? I know a man we’ll call “James”—successful, secure in his career, his family, his hobbies, his religious belief—who claimed not that he was depressed at this stage of his life, but that he found himself nevertheless asking frequently: “Is this all there is?” Then he discovered philosophy. It was not an immediate love; indeed, it was discovered as a requirement for his graduate business program. But, seeking out help, he found more and more to read. More and deeper questions arose. He found his philosophical inquiries were not simply aligned with success in the course, but sprung up from his own life experiences, his own encounters with the world. He became philosophically curious. He wanted to know. To understand. A deeper reality opened up for him; one of inexhaustible meaning.

Philosophy—real, true philosophy—is transformative. It will not make you successful in the world, but it will answer a question that all the success and security never can: what is the good of being alive?

In the nihilistic, “post-truth” context of late modernity, we might despair of finding an answer to that question. The odds seem against us, especially in the absence of success and security. But even the faintest glimmer of the answer—the dimmest light—gives us something that cannot be taken away by the worst the world has to offer.

I first met James at a coffee shop in 2016 to help him with the graduate course. We have since met almost every week for six years—sometimes two or three times in the span of a few days—to discuss philosophy. Our talks have ranged over the distinctions of Plato and Aristotle, of Descartes and Locke, the neglect of scholasticism, the influence of Islamic thought, the value of the Conimbricenses, the genius of João Poinsot and Charles Sanders Peirce, the breadth of Thomas Aquinas, the nature of culture and society, the threats to truth, and much more besides. These conversations, deep though many of them are, have opened more inquiries than we will be able to explore in a lifetime.

This book, now in a second and much expanded edition (with over 100 pages of new material) does not mirror my conversations with James. But it does mirror the endless joy of discovering meaning, a condensed breadth of philosophical learning, and the desire to understand, to answer the question: what is the point of living?

I hope you will read it. I hope you will enjoy it. I hope it will spark a similar philosophical curiosity in you. The text is divided into three main parts: Logic, Physics, and the Person. Each presents what I think are the essential principles for gaining a habit of philosophical reflection. These three parts are supplemented by an extensive series of Glosses, which provide deeper questions and connections to the historical traditions of philosophy from which the ideas in the main text were composed. These glosses serve as suggestions of other places to look for questions about topics such as time, motion, knowledge, causality, signs, and more.

Maybe you don’t think it’s a book for you. I could try to convince you otherwise, but either you have a hunger to ask the question or you don’t. But even if you don’t think it’s for you, I bet you can think of someone in your life who does have that hunger. [Link to book]

Philosophy, Faith, and Signs

The Lyceum Institute brings two more seminars available to the general public, each taught by a uniquely qualified professor: Dr. Matthew Kenneth Minerd, translator of many, many works of Fr. Reginald Garrigou-Lagrange, will teach us the philosophical thought of the “Sacred Monster” of Thomism; Dr. Brian Kemple, the only student ever to complete a doctoral dissertation under John Deely offers insight into the semiotic thought and contributions of a man once rightly called the “most important living American philosopher”. Listen to previews and sign up below. Discussion sessions for the seminars begin on July 2nd.

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Philosophizing in Faith – What is final causality?

Deely’s Contributions to Semiotics – A new postmodern era?

The Semiotics of John of St. Thomas | by Anabela Gradim

This event is part of the activities of the 2022 International Open Seminar on Semiotics: a Tribute to John Deely on the Fifth Anniversary of His Passing, cooperatively organized by the Institute for Philosophical Studies of the Faculty of Arts and Humanities of the University of Coimbra, the Lyceum Institute, the Deely Project, Saint Vincent College, the Iranian Society for Phenomenology at the Iranian Political Science Association, the International Association for Semiotics of Space and Time, the Institute for Scientific Information on Social Sciences of the Russian Academy of Sciences, the Semiotic Society of America, the American Maritain Association, the International Association for Semiotic Studies, the International Society for Biosemiotic Studies, the International Center for Semiotics and Intercultural Dialogue, Moscow State Academic University for the Humanities and the Mansarda Acesa with the support of the FCT – Foundation for Science and Technology, I.P., of the Ministry of Science, Technology and Higher Education of the Government of Portugal under the UID/FIL/00010/2020 project.

Anabela Gradim graduated in Philosophy at the University of Porto. She holds a Masters Degree, a PhD and a DsC (Título de Agregação, in Portuguese) in Communication Sciences from the University of Beira Interior (UBI). Her PhD was obtained in 2004 with the dissertation “The communicational dimension of Peirce’s semiotics” (A dimensão comunicacional da semiótica de Peirce). She teaches Journalism, Communication and Methodology at the Faculty of Arts and Letters of the UBI. She is the scientific Coordinator of the Research & Development Unit Labcom – Communication and Arts, and Director of the PhD Program in Communication Sciences at UBI. Her research interests revolve around Journalism, Science Communication, Semiotics, Rhetoric and the interface between these disciplines and the digital media plus Cyberculture. She has coordinated and been involved as a researcher in ten research projects, has authored numerous books, book chapters and scientific papers in the fields of journalism, semiotics and science communication.

Brian Kemple holds a PhD in Philosophy from the University of St. Thomas, in Houston TX, where he wrote his dissertation under the inimitable John Deely. He is the Founder and Executive Director of the Lyceum Institute. Philosophical interests and areas of study include: Thomas Aquinas, John Poinsot, Charles Peirce, Martin Heidegger, the history and importance of semiotics, scholasticism, phenomenology; as well as ancillary interests in the liberal arts, technology, and education as a moral habit. He has published two scholarly books—Ens Primum Cognitum in Thomas Aquinas and the Tradition (Brill: 2017) and The Intersections of Semiotics and Phenomenology: Peirce and Heidegger in Dialogue (De Gruyter: 2019), as well as a number of scholarly articles, popular articles, and his own Introduction to Philosophical Principles: Logic, Physics, and the Human Person (2019) and the forthcoming Linguistic Signification: A Classical Course in Grammar and Composition (2021). In addition to being the Executive Director of the Lyceum Institute, he is the Executive Editor of Reality: a Journal for Philosophical Discourse.

June 10, 2022 / 1pm (EDT), 6pm (UTC+1h)
Lecturer: Anabela Gradim

Commentator: Brian Kemple

Chair: William Passarini

Zoom Link to Meeting

Education and Digital Life

The Founding Declaration of the Lyceum Institute, Education and Digital Life, has now been published in paperback, along with a series of related essays written by Faculty and Board Members of the Institute. This slim volume (117 pages) outlines the why for the Lyceum Institute’s existence as well as the manner in which it pursues its goals for education.

Here is an excerpt from the Declaration itself:

“All human beings, by nature, long for knowledge.”[1]  Composing the opening line of Aristotle’s Metaphysics, these are words familiar to many, and have rightfully inspired reflection for millennia: reflections on human nature and operations, as well as the good at which we, commonly human, are aimed.  To long for knowledge: this is not merely to want knowledge for some ulterior motive—making money, gaining power, defeating your enemies—but for its own sake.  We want to know because knowledge fulfills us, because it satisfies a need we experience, a need we suffer in every encounter with our own ignorance.  This longing is what Aristotle meant, and this fulfillment by knowledge, indeed, is what we long for by nature.

Many, both in the present and in decades and ages past, have suffered a diverting and anesthetizing of this longing by the proliferation of easier and lesser pleasures: why read, when you can watch a documentary; and why watch a documentary, when you can watch a comedy?  In the ubiquity of immersive entertainment media—radio giving way to television, to the internet, to streaming shows and movies seeping through every device in our homes—the slide into the ease of unthinking pleasure appears obvious.  But the diversion of our natures from their proper good occurs not only through our entertainments and pleasures, but is further fostered today even by the supposed institutions of learning—even, or perhaps especially, the most vaunted—which have themselves departed the path along which knowledge is sought, and instead flung themselves down the slippery slope of merely conveying standardized sets of information, or, far worse, disguising social activism in the garb of intellectual enrichment (the latter being merely the logical conclusion of abandoning, among other truths, the centrality of classical logic).  Rather than learning to discover what is through their own efforts, therefore, students are taught to receive and retain pre-packaged information about what is (or what is purported to be—no matter how discordant those claims from the cognition-independent reality), so that they might serve as functionaries for how we want ‘what is’ to be: information discovered, interpreted, and arranged by others, to the occlusion of—and thereby depriving us the freedom to ask—that most-human of questions, “What is that?”

Is this knowledge?  Is it learning?  We desire to know; but is that the same as receiving information, pre-determined, pre-packaged for us?  The currently common view of the universe—a reductionist view that posits the most-elemental parts of matter to be the truest reality, such that all other phenomena are merely various configurations thereof—holds that knowledge amounts indeed to nothing more than an organization of information; that our ability to know consists in the right configuration of parts in our minds, or even more reductionistically, our brains; and that what we signify by “information” is only a certain abstract descriptor of this configuration…

Is the mind “what the brain, body, and world around us” collectively do?  Perhaps that is true, in some way; but it is not very helpful for understanding what the mind really is, especially as something distinguished from the brain, body, and world.

No.  No thinking person can accept this flattening, this levelling out of what we know from our own experience to be different.  The mind is manifestly something more than any of its contributory sources or its necessary, integral parts, and—rather than by an enumeration or description of its materially-constitutive parts—we know any object of our inquiry best by discerning its characteristic action.

The action of the mind consists fundamentally in the seeking and understanding of the world in the light of knowledge; and knowledge subsists as a relation to the intelligible truth of objects themselves—the relation whereby is grasped the articulable reality of what is.  This seeking unfolds through observation and a questioning after what is observed: that is, observation and questioning which begets recognition that the things observed have explanations, causes, beyond what the observations themselves entail; and the subsequent attempt to discover those causes to better explain the observed effects.  The phenomena of our experience, in other words, are not self-explanatory, and what we mean by “knowledge” is just such explanation: the grasp of the causes, not merely inchoate, but in a manner that both the causes themselves and the grasp of them can be verbally expressed.  These explanations must be worked out with trial and error, with continued recursion to certain principles—which themselves must be discovered with some difficulty—with experimentation, reflection, and most of all a habit of inquiry; to continue questioning, again and again, seeking always to better understand what we have revealed, always seeking better to grasp the relation between cause and effect.

It is this knowledge, which grows into wisdom, that all human beings desire.

[1] i.348-30bc: Μετά τα Φυσικά, 980a21.
[2] Steven Pinker 1997: How the Mind Works, 21.

Education and Digital Life – purchase your copy today!

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Reclaiming Wisdom – Summer Fundraising Campaign

Reclaiming Wisdom – Perennial Truths for the Digital Age

Once the center of Western culture, the University has lost its way.  For centuries, it was a force both stabilizing and civilizing, training young minds to discover the perennial truths by which they were elevated above the merely material concerns of our baser nature.  The University was a center of wisdom, guiding us to the principles by which we ought all to live. 

Today, however, we observe a culture in decay, and the root cause is the University itself… [read more]

The universities have abandoned the pursuit of wisdom for that of skills, for profits, for worldly success, for the latest ideological fashions.  What they have abandoned, we will reclaim.

The past two years have seen the Lyceum Institute continue to grow, develop, and has resulted in excellent work being done by our Faculty Fellows.  As our members and friends alike know, the Lyceum has not only already accomplished a great deal, but has the potential to do much more.  While money makes nothing happen of itself, it does help to remove some impediments for those striving to realize that potential.

And so, this summer, from June through August, we are ambitiously striving to raise $10,000.  We would be enduringly grateful to anyone who helps us reach that goal—or even just to reach towards it.  As a not-for-profit organization, we rely on the generous donations of supporters like yourself.  

Reclaiming Wisdom

Support the Lyceum Institute in providing access to perennial truths for the digital age and fostering a love and pursuit of wisdom through a community dedicated to bettering our philosophical habits.

IO2S Deely – “Ens Intentionale” and “Ens ut Verum”: Traveling with John Deely Beyond Non-Being

On 14 May 2022 at 2pm ET (check event times around the world here), Dr. Matthew Minerd will present on “Ens Intentionale and Ens ut Verum: Traveling with John Deely Beyond Non-Being”. A Ruthenian Catholic, husband, and father, Dr. Minerd is a professor of philosophy and moral theology at Ss. Cyril and Methodius Byzantine Catholic Seminary in Pittsburgh, PA. His academic work has appeared in the journals Nova et Vetera, The American Catholic Philosophical Quarterly, Saint Anselm Journal, Lex Naturalis, Downside Review, The Review of Metaphysics, and Maritain Studies, as well in volumes published by the American Maritain Association through the Catholic University of America Press. He has served as author, translator, and/or editor for volumes published by The Catholic University of America Press, Emmaus Academic, Cluny Media, and Ascension Press.

This presentation consists in a pre-recorded lecture streamed at the above time.

2022 International Open Seminar on Semiotics (IO2S) | Website

This collaborative international open scientific initiative and celebration is jointly organized by the Institute for Philosophical Studies of the Faculty of Arts and Humanities of the University of Coimbra, the Lyceum Institute, the Deely Project, Saint Vincent College, the Iranian Society for Phenomenology at the Iranian Political Science Association, the International Association for Semiotics of Space and Time, the Institute for Scientific Information on Social Sciences of the Russian Academy of Sciences, the Semiotic Society of America, the American Maritain Association, the International Association for Semiotic Studies, the International Society for Biosemiotic Studies and the Mansarda Acesa with the support of the FCT – Foundation for Science and Technology, I.P., of the Ministry of Science, Technology and Higher Education of the Government of Portugal under the UID/FIL/00010/2020 project.