In Theosemiotic, Michael Raposa uses Charles Peirce's semiotic theory to rethink certain issues in contemporary philosophical theology and the philosophy of religion. He first sketches a history that links Peirce's thought to that of earlier figures (both within the tradition of American religious thought and beyond), as well as to other classical pragmatists and to later thinkers and developments. Drawing on Peirce's ideas, Raposa develops a semiotic conception of persons/selves emphasizing the role that acts of attention play in shaping human inferences and perception. His central Peircean presuppositions are that all human experience takes the form of semiosis and that the universe is "perfused" with signs. Religious meaning emerges out of a process of continually reading and re-reading certain signs. Theology is explored here in its manifestations as inquiry, therapy, and praxis. By drawing on both Peirce's logic of vagueness and his logic of relations, Raposa makes sense out of how we talk about God as personal, and also how we understand the character of genuine communities. An investigation of what Peirce meant by "musement" illuminates the nature and purpose of prayer. Theosemiotic is portrayed as a form of religious naturalism, broadly conceived. At the same time, the potential links between any philosophical theology conceived as theosemiotic and liberation theology are exposed.

In Theosemiotic, Michael Raposa uses Charles Peirce's semiotic theory to rethink certain issues in contemporary philosophical theology and the philosophy of religion. He first sketches a history that links Peirce's thought to that of earlier figures (both within the tradition of American religious thought and beyond), as well as to other classical pragmatists and to later thinkers and developments. Drawing on Peirce's ideas, Raposa develops a semiotic conception of persons/selves emphasizing the role that acts of attention play in shaping human inferences and perception. His central Peircean presuppositions are that all human experience takes the form of semiosis and that the universe is "perfused" with signs. Religious meaning emerges out of a process of continually reading and re-reading certain signs. Theology is explored here in its manifestations as inquiry, therapy, and praxis. By drawing on both Peirce's logic of vagueness and his logic of relations, Raposa makes sense out of how we talk about God as personal, and also how we understand the character of genuine communities. An investigation of what Peirce meant by "musement" illuminates the nature and purpose of prayer. Theosemiotic is portrayed as a form of religious naturalism, broadly conceived. At the same time, the potential links between any philosophical theology conceived as theosemiotic and liberation theology are exposed.

The relationship between meditation and the martial arts is a multifaceted one: meditation is one of the practices in which martial artists engage in order to prepare for combat, while the physical exercises constituting much of the discipline of the martial arts might well be considered meditative practices. Michael Raposa, himself a martial arts practitioner, suggests there is a sense in which meditation may in turn be considered a form of combat, citing a variety of spiritual disciplines that are not strictly classified as "martial arts" yet that employ the heavy use of martial images and categories as part of their self-description.

Raposa, in this extraordinary alloy of meditation manual, historical synthesis, and spiritual guide, provides a fascinating approach to understanding the connection between martial arts and spirituality in such diverse disciplines as Japanese aikido, Chinese tai chi chuan, Hindu yoga, Christian asceticism, Zen Buddhism, and Islamic jihad.

What happens when spiritual discipline is appropriated for exercises meant for health or recreation? How might prayer, meditation, and ritual be understood as martial activities? What is the nature of conflict, and who is the enemy? These are some of the questions Raposa raises and responds to in Meditation and the Martial Arts, his rumination on the martial arts as meditative practice and meditation as a martial discipline.

Michael L. Raposa, Professor of Religion Studies at Lehigh University, is the author of Peirce's Philosophy of Religion and Boredom and the Religious Imagination (Virginia).

Studies in Religion and Culture

Although few of Charles Sanders Peirce's writings were devoted explicitly to religious topics, Michael L. Raposa demonstrates that religious ideas played a central role in shaping Peirce's philosophy and are manifest throughout his corpus, in scientific and mathematical papers as well as in his writings on metaphysics, cosmology, and the normative sciences. Because Peirce's religious ideas are continuous with and integral to his reflections on these and other issues, they must be identified and understood if his work as a whole is to be interpreted properly. An organizing perspective for Raposa's study and the subject of extended commentary is Peirce's most famous essay in the philosophy of religion, "A Neglected Argument for the Reality of God." Although very few of Peirce's commentators have devoted serious attention to the religious dimension of his thought, Raposa concludes that Peirce's writings are an important resource for contemporary scholars of religion and points to those of his ideas that might be most fruitfully entertained and developed.