For since thought has no being except in so far as it will be embodied, and since the embodiment of thought is a sign, the business of logical critic cannot be undertaken until the whole structure of signs, especially of general signs, has been thoroughly investigated. This is substantially acknowledged by logicians of all schools. But the different schools conceive of the business quite differently. Many logicians conceive that the inquiry trenches largely upon psychology, depends upon what has been observed about the human mind, and would not necessarily be true for other minds. Much of what they say is unquestionably false of many races of mankind. But I, for my part, take little stock in a logic that is not valid for all minds, inasmuch as the logicality of a given argument, as I have said, does not depend on how we think that argument, but upon what the truth is. Other logicians endeavoring to steer clear of psychology, as far as possible, think that this first branch of logic must relate to the possibility of knowledge of the real world and upon the sense in which it is true that the real world can be known. This branch of philosophy, called epistemology, or Erkenntnilehre, is necessarily largely metaphysical. But I, for my part, cannot for an instant assent to the proposal to base logic upon metaphysics, inasmuch as I fully agree with Aristotle, Duns Scotus, Kant, and all the profoundest metaphysicians that metaphysics can, on the contrary, have no secure basis except that which the science of logic affords. I, therefore, take a position quite similar to that of the English logicians, beginning with Scotus himself, in regarding this introductory part of logic as nothing but an analysis of what kinds of signs are absolutely essential to the embodiment of thought. (Peirce, "What Makes a Reasoning Sound?", EP 256-7)
What's surprising about the above quote is how relevant it is to many major modern trends in espitemology.
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and Theology
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