Stephen C. Rose Bio

Stephen C. Rose (1936-) was born in New York City and raised there. He currently lives there. He was educated at Trinity, Exeter, Williams and Union Theological Seminary. He served in the Student Interracial Ministry in Nashville. He founded and edited the prize-winning Renewal Magazine in Chicago and studied with C. A. Doxiadis in Athens. His first books "The Grass Roots Church" and "Who's Killing The Church" established him as a prominent critic of American Protestantism and American religion. He was and remains a civil rights activist. He has interviewed and done in depth pieces on Saul Alinsky and Martin Luther King, Jr. He won awards for editorial courage and for two documentary films. He has written and published many songs and musical works including "We Are All Americans". During the late 90s and early 2000s he worked for UN agencies, most recently editing CHOICES Magazine at UNDP. Since 2000 he has written several books for distribution via Kindle. He is currently engaged in a major work on Twitter called "Triadic Philosophy". With over 1500 statements and aphorisms, it bids to become an influential force in forming the consciousness of this century.

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Triadic Guideposts

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As Triadic Philosophy Develops it becomes easier to share and to teach. If you wish to edge into the subject here is the order you should explore:
Triadic Values Starter Kit
Changing Your Heart and Mind: Triadic Philosophy in A Nut Shell
Three Helpful Habits: DIY to Get Your Life on Track (Triadic Philosophy Book 2)
Triadic Philosophy 100 Aphorisms
There is a tributary to this stream that is what I see as an evolution of the Christian religion from its enclosed institutional forms into the basis for a universal spirituality. This spirituality infuses Triadic Philosophy. It takes its place in this iteration under the heading of Abba’s Way. This is because it employs the name Abba rather than God and because it takes as its basic text The Lord’s Prayer which is, on the basis of Jesus’ advice, addressed to Abba. It rejects Christian messianism which is the premise upon which the religion is based. It affirms the universal values of Jesus and the essential nature of Reality as a creation which is continuous and which has a goal.
Here are some of the works that represent this emphasis, again in an order that moves from a beginning perspective to more advanced material.
Hymns and Songs (Abba’s Way Book 1)
The Lord’s Prayer: Twelve Lines to Make A Revolution (Abba’s Way Book 2)
Jesus Speak: An urgent message for now
The Jesus Interview: Including Abba’s Way – A Universal Spirituality
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Bedrock Phenomenology

Is Triadic Philosophy a track worth the traveling? Today I got a comment regarding the text noted below that said in part  "Peirce's three categories as phenomenological bedrock has not been exploited, in my opinion ..." This seems to me to underline the possibility that by employing the terms Icon, Index and Symbol as the root and allowing our minds to supply what we muse to be relevant representations we can develop productive philosophy that addresses everyday issues triadically. This is somewhat like what I did initially after my jump to Reality, Ethics and Aesthetics as the three fundamental steps (Icon, Index, Symbol) of conscious thought in Triadic Philosophy. Taking anything as the reality, posing an ethical "blunt truth" and then moving to a suggestion of an aesthetic expression and/or action would fill (symbolize) the bill for a pedagogy based on this mode of thinking. The text that the comment above references is here:

Changing Your Heart and Mind: Triadic Philosophy in A Nut Shell

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Conveyance within triads

I suppose the best thing about Pierce was that he thought in threes. When it comes to how this actually takes place in the real world I have a sense of a line in the sand between the sorts of abstract thinking that take place beyond the ordinary world of this and that. In the latter world Triadic Philosophy believes that triads are real and, yes, they do contain and convey and process information. For example. If what Pierce calls the Icon or First is those two reflected lights, no wait four, that I see in my window, as visible as the desk lamp they reflect, they are indeed real. Just as the sound of me scratching my head is real. Now if I have decreed to myself that the Index or second consists of four terms that make sense to me as ethical benchmarks, it shows (me) that a Second or Index can and does contain information. It is interposed between Reality and the Third in the triad which is Aesthetics (the conclusive element which will soon contain information derived from the incipient meeting of the Sign Icon First (those lamp reflections) and the Second Index (information) which consists of the terms Tolerance, Helpfulness, Democracy and Non-idolatry. 

Now to put that colander to work. From where I sit these reflections are real and I have no idea why they remain so ineffably stable. The cords which hang from the building across the Broadway blow in the light wind. But these lights are as stable as the objects between me and the window.  

I surmise that I can tolerate this miracle. My flexibility is such that I can regard it as real. It is part of vision and perception. 

It helps to be able to take what one actually sees as part of reality. It would make me better able to empathize with any account of anyone else's perception. Even to honor it. 

Democracy? All have a right to their visions without regard to their sophistication or even their truth. Acceptance is, in this sense, all. 

Non-idolatry. We have been given the capacity to see things in ways unique to us but at the same time by sharing what we see we unearth commonalities and can arrive at the joy that the Holy One takes in recounting to Job the wonders of creation. 

I then arrive at the threshold of the Third Aesthetic and I say to myself what Keats said - Truth is beauty. Beauty is truth. And I am impelled to EXPRESS this with the sentence Reality is beautiful. 

And my action is to send this along in response to the notion that  the first contains all the information, for it seems that the Second contains essential information. And that it is the Third - the aesthetic action - that contains the fruit of the entire consideration which is Triadic Philosophy.   

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Conscious thought is real

Triadic Philosophy, 
infant though it is, 
senses that conscious 
thought is real 
and that it is the only arena 
within which  a small band 
of freedom holds sway. 
And that small band of freedom
 is ihe capacity 
to choose among 
the values that make for 
progress or regression 
according to 
the ways that we think. 
Unless this is the case 
I would assume 
that the entire 
house of cards falls 
and that there can be 
little hope for humankind. 
Perhaps if language 
can be called metaphor, 
one might surmise 
that something like 
conscious surmising of signs 
might take place. 
. I myself think thought 
is conscious and 
that good (at least) 
is real. 
And that 
without the freedom 
to choose 
there is little or nothing 
that we can call freedom. 

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Beyond Binary Discourse

One of the practices of Triadic Philosophy is to be sensitive to binary discourse. It crops up all over and academic venues are hardly immune to it. In fact we are all guilty, if you count it harmful to judge someone wrong and yourself right, with no qualification, no admission of fallibility and no betrayal of the possibility that it is pure enjoyment of the binary conflict that underlies much such discourse. Is it harmful really? I would say that when it becomes characterization, particularly negative characterization, it does carry with it a measure of harm. As I see Peirce - and I regard him as foundational as Harold Bloom regards Shakespeare - this is Peirce's world - it seems to me that he would have delighted in a triadic cast to discourse springing from his thought and that this cast would give a wide berth to the presence not only of fallibility but of mystery as what we do not yet know. When discourse becomes triadic that will be a cultural shift we can welcome as a product of CSP's influence.

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A Gluttonous Thought Is Harmless In Itself

Gluttony is a state of desiring to stuff oneself somehow. Who does that harm? 

If it is a mere impulse, no one. If it is a prelude to obesity and beyond, it may harm the perpetrator and tangentally his friends. It may even be deadly.

But only when gluttony does result in harm is it evil. Merely to have a gluttonous thought is harmless.

It is not hard to imagine the results of gluttony through temptation to action to a sense of addiction — a formidable closing of ones freedom to determine one’s destiny. But even in one whose external circumstances are not optimal for the exercise of freedom, the main hope continues to lie in the freedom that remains within the inner space occupied by will and conscience and the values that determine the disposition of the heart.

When this freedom is evoked, one can reject a temptation and begin to imagine a different course. Our society would improve if this understanding underlay the mentality of those who are paid to counsel persons with harmful addictions. Nothing is more powerful than the will that is freely engaged in a beneficial act.

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