By G. Elijah Dann

ISBN-10: 0826489028

ISBN-13: 9780826489029

Informed through probably the most eminent philosophers of the 20 th century, Richard Rorty has turn out to be one of many most powerful critics of the philosophical culture. during this ebook G. Elijah Dann takes heavily Rorty's writings, exhibiting how, opposite to what many philosophers think, he really is helping to reinforce and liven up either the philosophy of faith and the possibilities for ethical progress.
Dann is going directly to talk about Rorty's metaethics and studies Rorty's famous article, "Religion as Conversation-stopper," displaying how the private/public contrast, even though well-placed, wishes adjustment. opposite to Rorty's view that spiritual values should still stay within the inner most realm, Dann keeps non secular values can play a massive position within the public sq., albeit via a "translation" into secular phrases. eventually the e-book explores how the historical past of philosophical pursuits formed theological ones and Dann appears at Rorty's newer options approximately faith, really in his dialogue with the Italian thinker Gianni Vattimo.

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Extra info for After Rorty: The Possibilities for Ethics And Religious Belief (Continuum Studies in American Philosophy)

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16. 57. Rorty, Contingency, irony, and solidarity, p. 4; emphasis his. 58. As he asks elsewhere, "what is so special about prediction and control? Why should we think that explanations offered for this purpose are the 'best' explanations? " Rorty, Objectivity, relativism, and truth, p. 59. 59. Rorty, Objectivity, relativism, and truth, p. 39. 60. ; emphasis mine. This description is somewhat optimistic given how scientists have shown themselves to be highly competitive. The diminutive treatment of Rosalind Franklin by Watson stands as a low point in collaborative work in the sciences.

Despite the diversity of this assemblage, their resemblances can be noted on a number of points. " There is, secondly, a general distrust for taking a successful methodology from one discipline and applying it as an algorithm for all other disciplines to use in the hope it will grant similar success. Thirdly, and related to the second, against the constructive impulse of the systematic philosopher, the edifying philosopher is suspicious of overly optimistic visions of vocabulary. Once one becomes enamored with a particular vocabulary, what usually follows is the desire to show how this way of speaking, in Rorty's metaphor, mirrors nature.

Rorty, Contingency, irony, and solidarity, p. xlvii, footnote 51. D. Z. Phillips, "Reclaiming the Conversations of Mankind," Philosophy, 69, 1994, p. 37. Speaking of Wittgenstein and Davidson's view of the relation of language to the world, Rorty states they "both want us to see the relation as merely causal, rather than also representational. " Rorty, Objectivity, relativism, andtruth, p. 60. Kuipers, Solidarity and the Stranger, p. 23; from Rorty, Objectivity, relativism, and truth, p. 145.

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After Rorty: The Possibilities for Ethics And Religious Belief (Continuum Studies in American Philosophy) by G. Elijah Dann

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