  The immediate, “raw” result, then, of scientific observation through measurement is that not everything is exactly fixed by exact law (even if everything should be constrained to some degree by habit). In his earliest thinking about the significance of this fact, Peirce opined that natural law pervaded the world but that certain facets of reality were just outside the reach or grasp of law. In his later thinking, however, Peirce came to understand this fact as meaning that reality in its entirety was lawless and that pure spontaneity had an objective status in the phaneron. Peirce called his doctrine that chance has an objective status in the universe “tychism,” a word taken from the Greek word for “chance” or “luck” or “what the gods happen to choose to lay on one.” Tychism is a fundamental doctrinal part of Peirce’s mature view, and reference to his tychism provides an added reason for Peirce’s insisting on the irreducible fallibilism of inquiry. For nature is not a static world of unswerving law but rather a dynamic and dicey world of evolved and continually evolving habits that directly exhibit considerable spontaneity. (Peirce would have embraced quantum indeterminacy.)