Taking Rorty's Irony Seriously
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Geuss-On-Rorty.Pdf
Richard Rorty at Princeton: Personal Recollections RAYMOND GEUSS When i arrived in Princeton during the 1970s my addiction to tea was already long-standing and very well entrenched, but I was so concerned about the quality of the water in town that I used to buy large containers of allegedly “pure” water at Davidson’s—the local supermarket, which seems now to have gone out of business. I didn’t, of course, have a car, and given the amount of tea I consumed, the trans- port of adequate supplies of water was a highly labor-inten- sive and inconvenient matter. Dick and Mary Rorty must have noticed me lugging canisters of water home, because, with characteristic generosity, they developed the habit of call- ing around at my rooms in 120 Prospect, often on Sunday mornings, offering to take me by car to fill my water bottles at a hugely primitive and highly suspicious-looking outdoor water tap on the side of a pumphouse which was operated by the Elizabethtown Water Company on a piece of waste land near the Institute Woods. This pumphouse with its copiously dripping tap was like something out of Tarkhovski’s film about Russia after a nuclear accident, Stalker, and the sur- rounding area was a place so sinister one half expected to be attacked by packs of dogs in the final stages of radiation sick- ness or by troops of feral children who had been left by their parents to fend for themselves while the parents went off to the library to finish their dissertations. -
Post-Truth Politics and Richard Rorty's Postmodernist Bourgeois Liberalism
Ash Center Occasional Papers Tony Saich, Series Editor Something Has Cracked: Post-Truth Politics and Richard Rorty’s Postmodernist Bourgeois Liberalism Joshua Forstenzer University of Sheffield (UK) July 2018 Ash Center for Democratic Governance and Innovation Harvard Kennedy School Ash Center Occasional Papers Series Series Editor Tony Saich Deputy Editor Jessica Engelman The Roy and Lila Ash Center for Democratic Governance and Innovation advances excellence and innovation in governance and public policy through research, education, and public discussion. By training the very best leaders, developing powerful new ideas, and disseminating innovative solutions and institutional reforms, the Center’s goal is to meet the profound challenges facing the world’s citizens. The Ford Foundation is a founding donor of the Center. Additional information about the Ash Center is available at ash.harvard.edu. This research paper is one in a series funded by the Ash Center for Democratic Governance and Innovation at Harvard University’s John F. Kennedy School of Government. The views expressed in the Ash Center Occasional Papers Series are those of the author(s) and do not necessarily reflect those of the John F. Kennedy School of Government or of Harvard University. The papers in this series are intended to elicit feedback and to encourage debate on important public policy challenges. This paper is copyrighted by the author(s). It cannot be reproduced or reused without permission. Ash Center Occasional Papers Tony Saich, Series Editor Something Has Cracked: Post-Truth Politics and Richard Rorty’s Postmodernist Bourgeois Liberalism Joshua Forstenzer University of Sheffield (UK) July 2018 Ash Center for Democratic Governance and Innovation Harvard Kennedy School Letter from the Editor The Roy and Lila Ash Center for Democratic Governance and Innovation advances excellence and innovation in governance and public policy through research, education, and public discussion. -
Overcoming the Tradition: Heidegger and Dewey Author(S): Richard Rorty Source: the Review of Metaphysics , Dec., 1976, Vol
Overcoming the Tradition: Heidegger and Dewey Author(s): Richard Rorty Source: The Review of Metaphysics , Dec., 1976, Vol. 30, No. 2 (Dec., 1976), pp. 280-305 Published by: Philosophy Education Society Inc. Stable URL: http://www.jstor.com/stable/20126921 JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Philosophy Education Society Inc. is collaborating with JSTOR to digitize, preserve and extend access to The Review of Metaphysics This content downloaded from 132.174.255.116 on Sat, 27 Jun 2020 15:25:17 UTC All use subject to https://about.jstor.org/terms OVERCOMING THE TRADITION: HEIDEGGER AND DEWEY RICHARD RORTY I X HILOSOPHERS who envy scientists think that philosophy should deal only with problems formulated in neutral terms?terms satis factory to all those who argue for competing solutions. Without common problems and without argument, it would seem, we have no professional discipline, nor even a method for disciplining our own thoughts. Without discipline, we presumably have mysticism, or poetry, or inspiration?at any rate, something which permits an escape from our intellectual responsibilities. Heidegger is frequently -
György Pápay: Pragmatism and the Ordinary: the Rorty-Putnam Debate
PRAGMATISM AND THE ORDINARY: The Rorty-Putnam Debate from a Different Angle 1 György Pápay E-mail: [email protected] In his essay „Philosophy and Ordinary Experience” Stanley Rosen claims that when philosophers become increasingly interested in the question of the Ordinary— ordinary language or ordinary experience—it always indicates a crisis of philosophy. Both the phenomenological and the analytical school of modern philosophy included important thinkers who supposed that philosophical activity as such had reached a theoretical dead end, and therefore urged a return to the Ordinary. This enterprise itself can be carried out in a more or less theoretical way. The more theoretical approach is represented by Husserl or Heidegger. The less or sometimes even antitheoretical way of returning to the Ordinary is exemplified by Oxonian philosophers such as Ryle and Austin, and the later Wittgenstein. As Rosen adds, „Perhaps it would be fair to classify pragmatist like James and Dewey in this camp.” 2 Although the latter suggestion is not indisputable, I think Rosen has a point. If we put the scientistic vein aside that is common in some works of Peirce, Dewey and Sidney Hook, classical pragmatism with its firm critique of metaphysical dualisms and its emphasis on the practical character of human concerns could be seen as a philosophical movement that takes side with everyday life rather than pure theory. However, my aim is not to consider whether this classification of James and Dewey proves to be useful. I would rather focus on two influental contemporary pragmatists, Richard Rorty and Hilary Putnam, and especially on their relation to the question of the Ordinary. -
Richard Rorty
Richard Rorty Reprinted from Philosophy and Social Hope (Penguin Books, 1999) If there is anything to the idea that the best in- tellectual position is one which is attacked with equal vigor from the political right and the political left, then I am in good shape. I am often cited by conservative culture warriors as one of the relativistic, irrationalist, deconstructing, sneering, smirking intellectuals whose writings are weakening the moral fibre of the young. Neal Kozody, writing in the monthly bulle- tin of the Committee for the Free World, an organization known for its vigilance against symp- toms of moral weakness, denounces my 'cynical and nihilistic view' and says 'it is not enough for him [Rorty] that American students should be merely mindless; he would have them posi- tively mobilized for mindlessness'. Richard Neuhaus, a theologian who doubts that atheists can be good American citizens, says that the 'ironist vocabulary' I advocate 'can neither pro- vide a public language for the citizens of a democracy, nor contend intellectually against the enemies of democracy, nor transmit the reasons for democracy to the next generation'. My criticisms of Allan Bloom's The Closing of the American Mind led Harvey Mansfield - recently appointed by President Bush to the National Council for the Humanities - to say that I have 'given up on America' and that I 'manage to diminish even Dewey'. (Mansfield recently de- scribed Dewey as a 'medium-sized malefactor'.) His colleague on the council, my fellow phi- losopher John Searle, thinks that standards can only be restored to American higher education if people abandon the views on truth, knowledge and objectivity that I do my best to inculcate. -
Richard Rorty Papers MS.C.017
http://oac.cdlib.org/findaid/ark:/13030/kt9p3038mq Online items available Guide to the Richard Rorty Papers MS.C.017 Dawn Schmitz Special Collections and Archives, University of California, Irvine Libraries 2016 The UCI Libraries P.O. Box 19557 University of California, Irvine Irvine 92623-9557 [email protected] URL: http://special.lib.uci.edu Guide to the Richard Rorty Papers MS.C.017 1 MS.C.017 Language of Material: English Contributing Institution: Special Collections and Archives, University of California, Irvine Libraries Title: Richard Rorty papers Creator: Rorty, Richard Identifier/Call Number: MS.C.017 Physical Description: 24.3 Linear Feet(61 boxes and 1 oversized folder) Date (inclusive): 1863-2003 Date (bulk): bulk Language of Material: The collection is primarily in English, with some materials in other languages, particularly German and French. Abstract: Richard Rorty (1931-2007) was a pragmatist philosopher, critical theorist, and public intellectual. This collection comprises manuscripts, teaching files, professional correspondence, research notes, biographical material, and ephemera. It also includes some family papers and correspondence, as well as writings dating to his youth. The collection includes digital files transferred from Rorty's computer disks and made available to researchers electronically. http://ucispace.lib.uci.edu/handle/10575/7 Access The collection is open for research, with the exception of some materials relating to students in Series 5, Teaching files. Restrictions on the earliest of these student records will be lifted beginning in 2033. Publication Rights Property rights reside with the University of California. Literary rights are retained by the creators of the records and their heirs. -
Rorty Nineteenth Century Idealism and Twentieth Century Textualism.Pdf
NINETEENTH-CENTURY IDEALISM AND TWENTIETH-CENTURY TEXTUALISM Author(s): Richard Rorty Source: The Monist , APRIL, 1981, Vol. 64, No. 2, Nineteenth-Century Thought Today (APRIL, 1981), pp. 155-174 Published by: Oxford University Press Stable URL: http://www.jstor.com/stable/27902689 JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Oxford University Press is collaborating with JSTOR to digitize, preserve and extend access to The Monist This content downloaded from 132.174.255.116 on Sat, 27 Jun 2020 15:22:14 UTC All use subject to https://about.jstor.org/terms NINETEENTH-CENTURY IDEALISM AND TWENTIETH-CENTURY TEXTUALISM I In the last century there were philosophers who argued that nothing ex ists but ideas. In our century there are people who write as if there were nothing but texts. These people, whom I shall call "textualists," include for example, the so-called Yale school of literary criticism centering around Harold Bloom, Geoffrey Hartmann, and Paul De Man, "post-structuralist" French thinkers like Jacques Derrida and Michel Foucault, historians like Hayden White, and social scientists like Paul Rabinow. Some of these people take their point of departure from Heidegger, but usually the influence of philosophers is relatively remote. -
Consequences of Pragmatism University of Minnesota Press, 1982
estratto dal volume: RICHARD RORTY Consequences of Pragmatism University of Minnesota Press, 1982 INTRODUCTION 1. Platonists, Positivists, and Pragmatists The essays in this book are attempts to draw consequences from a prag- matist theory about truth. This theory says that truth is not the sort of thing one should expect to have a philosophically interesting theory about. For pragmatists, “truth” is just the name of a property which all true statements share. It is what is common to “Bacon did not write Shakespeare,” “It rained yesterday,” “E equals mc²” “Love is better than hate,” “The Alle- gory of Painting was Vermeer’s best work,” “2 plus 2 is 4,” and “There are nondenumerable infinities.” Pragmatists doubt that there is much to be said about this common feature. They doubt this for the same reason they doubt that there is much to be said about the common feature shared by such morally praiseworthy actions as Susan leaving her husband, Ameri- ca joining the war against the Nazis, America pulling out of Vietnam, Socrates not escaping from jail, Roger picking up litter from the trail, and the suicide of the Jews at Masada. They see certain acts as good ones to perform, under the circumstances, but doubt that there is anything gen- eral and useful to say about what makes them all good. The assertion of a given sentence—or the adoption of a disposition to assert the sentence, the conscious acquisition of a belief—is a justifiable, praiseworthy act in certain circumstances. But, a fortiori, it is not likely that there is something general and useful to be said about what makes All such actions good-about the common feature of all the sentences which one should ac- quire a disposition to assert. -
Heidegger's Basic Assumptions
Daniel O. Dahlstrom Heidegger’s Basic Assumptions If we improve our understanding of ordinary talk of physical things, it will not be by reducing that talk to a more familiar idiom; there is none. It will be by clarifying the connections, causal or otherwise, between ordinary talk of physical things and various further matters, which in turn we grasp with help of ordinary talk of physical things. W. V. O. Quine, Word and Object1 In Being and Time Heidegger sets out from three assumptions: first, that we generally have some understanding of what it means to be, some sense of being; second, that this understanding matters to us and, in an essential way, constitutes our manner of being; and third, that we are capable of giving an appropriate analysis or interpretation of this understanding.2 These are by no means the only suppositions driving the project begun in Being and Time but they certainly figure among its most basic assumptions. The first of these assumptions is Heidegger’s „preontological“ and „preexistential“ assumption, the second his „existential“ assumption, and the third his „ontological“ assumption. These basic assumptions, moreover, exhibit an order that is equally basic to Heidegger’s project at the time. The existential assumption presupposes the preontological assumption and his fundamental ontology presupposes the existential character of our preontological sense of being. Despite an increasing appreciation of the relevance of many of Heidegger’s investigations to concerns of contemporary analytic philosophers, these basic assumptions continue to be roundly viewed with a mixture of suspicion and bemusement. It would be extremely difficult – and no attempt will be made here – to give an adequate explanation of all the reasons for this recalcitrance. -
On a Man Who Died from Reading Too Much Heidegger, Or Richard Rorty As a Reader
6 $# , "$ $ Editions Rodopi Vol. 11, No. 1 (June 2014), 115–129 ©2014 On a Man Who Died from Reading Too Much Heidegger, or Richard Rorty as a Reader Wojciech Małecki If, as is sometimes held, Wittgenstein wrote as if he had read nothing, while Heidegger wrote as if had read everything, then the common opinion about Richard Rorty is that he wrote as if he had $read everybody. In my paper, I will try to show that in order to assess whether that opinion is right, it is imperative to have at least some knowledge of the different hermeneutic strategies Rorty distin- guished, endorsed, and deployed. What I am also going to do is explain what reading Heidegger had to do with Rorty’s death. “He was born, he worked, and he died.” So goes Martin Heidegger’s famous biographical remark on Aristotle,1 and while this formula is in principle applicable to Richard Rorty too, in his case it might as well say, “He was born, he , and he died.” This is how important reading was to Rorty, on both a personal, and a scholarly level. This essay will deal primarily with the latter, but I would like to begin with the former, taking as my starting point Rorty’s “Intellectual Autobiography,” published in the volume of the 05 02 " ,# dedicated to his work. As its cautious readers should remember quite well, that narrative opens with the words, “I have spent my life rummaging through libraries,”2 the liminal position of which certainly gives them a ring of defining statement. -
Richard Rorty
.... .ll.J L~.u~V"U'\...1 vr Ll v u.,.u rnlLu;:,urnnKi:S VOLUME XXXII THE PHILOSOPHY OF RICHARD RORTY EDITED BY RANDALL E. AUXIER AND LEWIS EDWIN HAHN SOUTHERN ILLINOIS UNIVERSITY CARBONDALE CHICAGO AND LA SALLE, ILLINOIS • OPEN COURT • ESTABLISHED 1887 Richard Rorty INTELLECTUAL AUTOBIOGRAPHY have spent my life rummaging through libraries, hoping to be bowled I over-transformed-by some fiercely imaginative, utterly original book. Exalted by one such book, I would then come upon another, hard to reconcile with the first. Then I would try to bridge the gap between them, to find ways of restating what was said in each so as to allow for what was said in the other, to do what Gadamer calls "fusing horizons." In my earlier, dreamier, years, I still hoped that such projects ofrecon ciliation would culminate in what Peirce called "the opinion that is fated to be agreed to by all who investigate." But after a time I became convinced that the idea of such a destined terminus-the idea tha~ rational inquirers must necessarily converge to a common opinion-was just one more at tempt to escape from time into eternity. That is why so much of what I have written has been dismissive of notions such as "the love of truth," ''universal validity," and "getting things right." Ideas like these, I have argued, bolster fantasies we would be better off without. These are visions of becoming destiny's tot, reality's faithful companion, truth's devoted servant, reason's guardian-rather than sim ply one more product of transitory circumstance. -
Richard Rorty's Map of Political Misreading Shaun Kenan King Louisiana State University and Agricultural and Mechanical College, [email protected]
Louisiana State University LSU Digital Commons LSU Master's Theses Graduate School 2008 Richard Rorty's map of political misreading Shaun Kenan King Louisiana State University and Agricultural and Mechanical College, [email protected] Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_theses Part of the Political Science Commons Recommended Citation King, Shaun Kenan, "Richard Rorty's map of political misreading" (2008). LSU Master's Theses. 523. https://digitalcommons.lsu.edu/gradschool_theses/523 This Thesis is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Master's Theses by an authorized graduate school editor of LSU Digital Commons. For more information, please contact [email protected]. RICHARD RORTY’S MAP OF POLITICAL MISREADING A Thesis Submitted to the Graduate Faculty of the Louisiana State University and Agricultural and Mechanical College in partial fulfillment of the requirements for the degree of Master of Arts in The Department of Political Science by Shaun King B.A., Campbell University, 2005 August, 2008 FOR DANIELLE ii Acknowledgements This master’s thesis would not have been possible without the trust, support, and direction that Dr. Cecil Eubanks has given me for over a year. His thoughtful criticisms and provocations have helped me connect ideas and transition between them better than I could ever have done without him. Dr. James Stoner and Dr. William Clark were kind enough to provide commentary and questions that I hope to pursue further as I extend this project. Dr. Neil Gross and Dr.