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Michael Raposa's Theosemiotic is both a consummation and a beginning. A consummation of the theosemiotic he discovered and created in his early study of Charles Peirce and then expanded to incorporate the ideas of a variety of thinkers who explore the work of signs in the cosmos. Raposa's scholarship is impeccable. It is also the beginning of a turn to the practices and feelings of theosemiotic in a very down-to-earth way--to musement, perception, and reflection. Raposa reaches down to the root of Peirce's semiotic and cosmology--that the meanings we enjoy in life are indeed gifts, and that we should treat them with reverence and care.--Doug Anderson, author of Philosophy Americana: Making Philosophy at Home in American Culture

Michael Raposa's Theosemiotic is both a consummation and a beginning. A consummation of the theosemiotic he discovered and created in his early study of Charles Peirce and then expanded to incorporate the ideas of a variety of thinkers who explore the work of signs in the cosmos. Raposa's scholarship is impeccable. It is also the beginning of a turn to the practices and feelings of theosemiotic in a very down-to-earth way to musement, perception, and reflection. Raposa reaches down to the root of Peirce's semiotic and cosmology that the meanings we enjoy in life are indeed gifts, and that we should treat them with reverence and care.---Doug Anderson, author of Philosophy Americana: Making Philosophy at Home in American Culture,

"Michael Raposa has contributed a very cogent and equally engaging guide to the classically pragmatist philosophy of semiosis as it applies to the discipline of theology. . . This is an inspiring and programmatic text whose virtue lies in the logical precision of each of its articulations of an original idea as well as the author's implicit generosity that will allow others to fill out the program.-- ""Modern Theology"" ...an important--pragmaticism-inspired and praxis-focused--contribution to the emerging global discourse on religion in our ""secular age.""-- ""Cognitio"" ...Raposa's overarching and more reverent approach to religious traditions and their wealth of sacred signs is far more than mere pietism. It is a recognition that signs and traditions grow and develop, and they do so most gracefully as they are interpreted playfully, rather than mechanically, with an eye toward much more than the advance of knowledge.-- ""Transactions of the Charles S. Peirce Society"" Raposa's book greatly expands the work of inquiry into theology and meaning, making an explicit claim on readers of Peirce and the tradition. . . Raposa's persuasive account brings us face to face with a fulsome challenge of engaging in joining the evolving meaning of the universe.---Roger Ward, American Journal of Theology and Philosophy Michael Raposa's Theosemiotic is both a consummation and a beginning. A consummation of the theosemiotic he discovered and created in his early study of Charles Peirce and then expanded to incorporate the ideas of a variety of thinkers who explore the work of signs in the cosmos. Raposa's scholarship is impeccable. It is also the beginning of a turn to the practices and feelings of theosemiotic in a very down-to-earth way―to musement, perception, and reflection. Raposa reaches down to the root of Peirce's semiotic and cosmology―that the meanings we enjoy in life are indeed gifts, and that we should treat them with reverence and care.---Doug Anderson, author of Philosophy Americana: Making Philosophy at Home in American Culture"

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Michael L. Raposa is Professor of Religion Studies and the E. W. Fairchild Professor of American Studies at Lehigh University. He is the author of Peirce’s Philosophy of Religion (1989); Boredom and the Religious Imagination (1999); and Meditation and the Martial Arts (2003).

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