Charles Sanders Peirce was born in September 1839 and died five months before the guns of August 1914. He is perhaps the most important mind the United States has ever produced. He made significant contributions throughout his life as a mathematician, astronomer, chemist, geodesist, surveyor, cartographer, metrologist, engineer, and inventor. He was a psychologist, a philologist, a lexicographer, a historian of science, a lifelong student of medicine, and, above all, a philosopher, whose special fields were logic and semiotics. He is widely credited with being the founder of pragmatism. In terms of his importance as a philosopher and a scientist, he has been compared to Plato and Aristotle. He himself intended "to make a philosophy like that of Aristotle." Peirce was also a tormented and in many ways tragic figure. He suffered throughout his life from various ailments, including a painful facial neuralgia, and had wide swings of mood which frequently left him depressed to the state of inertia, and other times found him explosively violent. Despite his consistent belief that ideas could find meaning only if they "worked" in the world, he himself found it almost impossible to make satisfactory economic and social arrangements for himself. This brilliant scientist, this great philosopher, this astounding polymath was never able, throughout his long life, to find an academic post that would allow him to pursue his major interest, the study of logic, and thus also fulfill his destiny as America's greatest philosopher. Much of his work remained unpublished in his own time, and is only now finding publication in a coherent, chronologically organized edition. Even more astounding is that,despite many monographic studies, there has been no biography until now, almost eighty years after his death. Brent has studied the Peirce papers in detail and enriches his account with numerous quotations from letters by Peirce and by his friends. This is a fascinating account of a p
This is the biography Deely refers to in Four Ages of Understanding
ref:5.173-4, Peirce on determinism vs. free-wil:
If [by] voluntarily enduring what I am forced to bear I could further certain objects I had at heart, would I not do so and more? And if I could comprehend the purposes of God, would I not give an absolute preference to these purposes over the objects I actually have at heart,βwhich indeed I only now prefer as being [as near as I] can make out the objects it is Godβs will I should pursue? Since then God is doubtless using me, so far as I can be of use, to promote his own purposes which should I not be content? Why should I not feel particularly honored that I have been selected to undergo all this agony?
{quoted in 's presentation "β βDe-Signβ: The Mutual Fulfillment of God's Will and Human Desire β Farouk Y. Seif" at the International Open Seminar on Semiotics: a Tribute to John Deely on the Fifth Anniversary of His Passing (2022).}