For Peirce, an end to all problems (and therefore an end to inquiry) includes the claim that there are no reecalcitrant experiences. It isn’t just a temporary end to problems, it’s a permanent end. This is why he refers to this as the ideal limit of inquiry. So the situation in your first paragraph wouldn’t apply. Peirce specifies things this way precisely to avoid the consequence that truth-values can change with time. I should say, though, that this is only one specific epistemic theory, and an early (and therefore kind of unsophisticated) one. I chose it for ease of exposition.
Well, OK, but then it seems Peirce’s conception of truth is just as potentially unattainable (and thus philosophically useless, by his own account) as the correspondence conception. Unless I’ve reached an ideal limit of inquiry—which of course I can’t really know I’ve done, and am unlikely to have done—then it seems I don’t actually have truth, even on Pierce’s account.
That aside, though, point taken about epistemicism != Peirce; presumably if I actually care about the latter I should just read Peirce. I’m just being intrigued by it. I do think I roughly understand the concept now; thanks for the explanation.
For Peirce, an end to all problems (and therefore an end to inquiry) includes the claim that there are no reecalcitrant experiences. It isn’t just a temporary end to problems, it’s a permanent end. This is why he refers to this as the ideal limit of inquiry. So the situation in your first paragraph wouldn’t apply. Peirce specifies things this way precisely to avoid the consequence that truth-values can change with time. I should say, though, that this is only one specific epistemic theory, and an early (and therefore kind of unsophisticated) one. I chose it for ease of exposition.
Well, OK, but then it seems Peirce’s conception of truth is just as potentially unattainable (and thus philosophically useless, by his own account) as the correspondence conception. Unless I’ve reached an ideal limit of inquiry—which of course I can’t really know I’ve done, and am unlikely to have done—then it seems I don’t actually have truth, even on Pierce’s account.
That aside, though, point taken about epistemicism != Peirce; presumably if I actually care about the latter I should just read Peirce. I’m just being intrigued by it. I do think I roughly understand the concept now; thanks for the explanation.