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414 HISTORY OF PHILOSOPHY tism was evidently expounded by Peirce. This was a particularly creative period of scientific and philosophic writing including the now famous articles on the Logic of Science setting forth Peirce's pragmatism. The period closes, tragically, when Peirce's position as a teacher at Johns Hopkins was not renewed. The third period (188319o2 ) consists of the years when Peirce moved to Milford, Pennsylvania and worked in isolation on logic and metaphysics and evolutionary cosmology. Apel finds this period to be one in which Peirce "achieved the final architectonic of his philosophical system." The last period is from 19o~ to 1914, the year of Peirce's death. In this time William James had made pragmatism famous, and Peirce began to win some recognition as a philosopher. He continued to work on his system, his theory of signs, and took pains to reformulate his conception of pragmatism (or pragmaticism) and to disassociate it from the more popular versions of James and Schiller. In so delineating these developmental stages of Peirce's philosophic thought, Apel cites the relevant writings and pays scrupulous attention to the texts to support his interpretation. As a result we are helped to see more clearly an order and unity to Peirce's writings which otherwise often appear perplexingly fragmentary and inchoate. Questions can be raised about how adequately all of Peirce's thought and writings can be situated in this four stage chronological development, about the notion of one "development" itself, and about Peirce's alleged achievement of a "final architectorfic " system. Sometimes Apel reiies on ideas found in later stages to guide his interpretation of materials in earlier stages, thus to some extent ensuring that his view of the line of "development" comes out right. But questions aside, this book is a major contribution to our understanding of Peirce and our appreciation of the extraordinary scope and vitality of his work. There is a clear and helpful introduction to this volume by Richard J. Bernstein. Errata: p. 121, lines 24-27. The illustration of an important argument is misprinted and should read: "A parts with B" and "C receives B." Also: "A makes with B a certain transaction.., this transaction E is a sale of C for the price of D." H.S. THAYER The City College, City University of New York John Hellman, Emmanuel Mounier and the Catholic Left, x93o-5o, Toronto, University of Toronto Press, 1981, pp. viii + 357. $35 .oo Emmanuel Mounier and the review he edited, Esprit, constitute a remarkable phenomenon of twentieth-century history. Generally unknown to the reading public outside France, they yet had an immense and fateful influence. Mounier, and his review and movement, are one of the most important sources of the contemporary ferment, theological and political, in the Catholic Church. Echoes of this influence can be heard all the way from the revolutionary "liberation" theologians in Latin America to the writings of one of their severest critics, Pope John Paul II. BOOK REVIEWS 415 But if, baffled by the polymorphous nature of Monnier's impact, one turns to the man himself and his writings, one ends up even more perplexed. Mounier's itinerary was so sinuous and seemingly contradictory, led him into close proximity with movements which were so violently antithetical (the adverbial image here is not merely literary), that later commentators have sometimes been led, either out of left-wing piety or the need for a simple view of the world, to clean up and construct a hardedged , consistent portrait of the man. This John Hellman resolutely refuses to do, and that is what makes this book so valuable. It offers a precious insight into the development of a certain modern temper, which is not the property of any one movement, which has taken, among different groups, or successively among the same group, very different philosophical and ideological forms, but which by the very nature of the passionate commitment which it engenders, makes the protagonists of the movements it inspires incapable of recognizing their affinities with each other. This is not easy to define, but one of its driving forces is a reaction against what is seen as the spiritual hollowness of Western...

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