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  1. Subjects of Empire: Indigenous Peoples and the ‘Politics of Recognition’ in Canada.Glen S. Coulthard - 2007 - Contemporary Political Theory 6 (4):437-460.
    Over the last 30 years, the self-determination efforts and objectives of Indigenous peoples in Canada have increasingly been cast in the language of ‘recognition’ — recognition of cultural distinctiveness, recognition of an inherent right to self-government, recognition of state treaty obligations, and so on. In addition, the last 15 years have witnessed a proliferation of theoretical work aimed at fleshing out the ethical, legal and political significance of these types of claims. Subsequently, ‘recognition’ has now come to occupy a central (...)
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  • Authenticity.Charles Guignon - 2008 - Philosophy Compass 3 (2):277–290.
    This article discusses the ordinary, the existentialist, and the virtue‐ethics senses of the word ‘authenticity’. The term ‘authentic’ in ordinary usage suggests the idea of being ‘original’ or ‘faithful to an original’, and its application implies being true to what someone (or something) truly is. It is important to see, however, that the philosopher who put this technical term on the map in existentialism, Martin Heidegger, used the word to refer to the human capacity to be fully human, not to (...)
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  • (2 other versions)Hope as a Democratic Civic Virtue.Nancy E. Snow - 2018 - Metaphilosophy 49 (3):407-427.
    Against the backdrop of the recent emergence of disturbing currents of populism in several countries, including the United States, this article argues for a conception of hope as a democratic civic virtue. In section 1, it offers a general overview of hope and sketches an initial conception of hope as a democratic civic virtue. In section 2, the stage is set for further theorizing of this conception in the present American context. Drawing on the work of Ghassan Hage, the article (...)
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  • The Zhuangzi on Coping with Society.Paul J. D’Ambrosio - 2020 - Journal of Religious Ethics 48 (3):474-497.
    Stories in the Zhuangzi detailing expert artisans and other extraordinary people are often read as celebrations of “skills” or “knacks.” In this paper, I will argue that they would be more accurately understood as “coping” stories. Taken as a celebration of one’s “skill” or “knack” they transform the Zhuangzi into an implicit advocate of conforming to, or even identifying with, one’s social roles. I will argue that the stories of artisans and extraordinarily skilled people are less about cultivating one’s talents (...)
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  • Rorty on religion and hope.Nicholas H. Smith - 2005 - Inquiry: An Interdisciplinary Journal of Philosophy 48 (1):76 – 98.
    The article considers how Richard Rorty's writings on religion dovetail with his views on the philosophical significance of hope. It begins with a reconstruction of the central features of Rorty's philosophy of religion, including its critique of theism and its attempt to rehabilitate religion within a pragmatist philosophical framework. It then presents some criticisms of Rorty's proposal. It is argued first that Rorty's "redescription" of the fulfilment of the religious impulse is so radical that it is hard to see what (...)
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  • Gettysburg Mourning.Jonathan Lear - 2018 - Critical Inquiry 45 (1):97-121.
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  • Richard Rorty on the American Left in the Era of Trump.David Rondel - 2018 - Contemporary Pragmatism 15 (2):194-210.
    This paper revisits some of the arguments in Richard Rorty’s Achieving Our Country, twenty years after the book first appeared. Not only are many of Rorty’s diagnoses and predictions eerily prescient in the wake of the rise of Donald Trump to the US presidency, but there is also perceptive political advice in Rorty’s book that I argue the contemporary American Left would do well to heed. While many post-election commentators have tended to read Achieving Our Country as an admonishment of (...)
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  • Multiculturalism.Sarah Song - 2010 - Stanford Encyclopedia of Philosophy.
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  • Assemblages and the Multitude.Nicholas Tampio - 2009 - European Journal of Political Theory 8 (3):383-400.
    The article enters a heated debate about the ideals and organization of the postmodern left. Hardt and Negri, two key figures in this debate, claim that their concept of the multitude — a revolutionary, proletarian body that organizes singularities — integrates the insights of Deleuze and Lenin. I argue, however, that Deleuze anticipated and resisted a Leninist appropriation of his political theory. This essay challenges the widely accepted assumption that Hardt and Negri carry forth Deleuze’s legacy. At the same time, (...)
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  • Knowing Social Reality: A Critique of Bhaskar and Archer’s Attempt to Derive a Social Ontology from Lay Knowledge.Justin Cruickshank - 2010 - Philosophy of the Social Sciences 40 (4):579-602.
    Critical realists argue that the condition of possibility of the sciences is that they are based on a correct set of ontological assumptions or definitions. The task of philosophy is to underlabor for the sciences, by ensuring that the explanations developed are congruent with the ontological condition of possibility of the sciences. This requires critical realists to justify their claims about ontology and, to do this, they turn to ontological assumptions that are held to obtain in natural scientific knowledge and (...)
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  • Patriotism and Pride beyond Richard Rorty and Martha Nussbaum.Marianna Papastephanou - 2017 - International Journal of Philosophical Studies 25 (4):484-503.
    Old and new complicities of collective political attachment in violence give patriotism a bad name. Simplistic positions often view collective attachment as either entirely bad or as sanitizable merely by adding to patriotism the adjective ‘critical’. Patriotic affectivity, as illustrated with the political emotion of pride, stands out within philosophical debates. This article argues that, to think about patriotism differently, we need to look more closely at ‘optics’ of patriotism and pride that have escaped debate although they are crucial for (...)
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  • Practicing politics with Foucault and Kant: Toward a critical life.Dianna Taylor - 2003 - Philosophy and Social Criticism 29 (3):259-280.
    This paper problematizes the claim that Michel Foucault's work is normatively lacking and therefore possesses only limited political relevance. While Foucault does not articulate a traditional normative framework for political activity, I argue that his work nonetheless reflects certain normative commitments to, for example, practicing freedom and improving the state of the world. I elucidate these commitments by sketching out Foucault's notion of critique as a mode of existence characterized by practices of the self, arguing that such practices possess political (...)
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  • Two‐faced liberalism: John Gray's pluralist politics and the reinstatement of enlightenment liberalism.Robert B. Talisse - 2000 - Critical Review: A Journal of Politics and Society 14 (4):441-458.
    In Two Faces of Liberalism, John Gray pursues the dual agenda of condemning familiar liberal theories for perpetuating the failed “Enlightenment project,” and promoting his own version of anti‐Enlightenment liberalism, which he calls “modus vivendi.” However, Gray's critical apparatus is insufficient to capture accurately the highly influential “political” liberalism of John Rawls. Moreover, Gray's modus vivendi faces serious challenges raised by Rawls concerning stability. In order to respond to the Rawlsian objections, Gray would have to reinstate the aspirations and principles (...)
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  • Historicism in pragmatism: Lessons in historiography and philosophy.Colin Koopman - 2010 - Metaphilosophy 41 (5):690-713.
    Abstract: Pragmatism involves simultaneous commitments to modes of inquiry that are philosophical and historical. This article begins by demonstrating this point as it is evidenced in the historicist pragmatisms of William James and John Dewey. Having shown that pragmatism focuses philosophical attention on concrete historical processes, the article turns to a discussion of the specific historiographical commitments consistent with this focus. This focus here is on a pragmatist version of historical inquiry in terms of the central historiographical categories of the (...)
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  • Reconstructing Democracy, Recontextualizing Dewey: Pragmatism and Interactive Constructivism in the Twenty-First Century.Jim Garrison (ed.) - 2008 - State University of New York Press.
    Leading scholars challenge and reinvigorate the pragmatic method of John Dewey.
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  • Class Politics and Cultural Politics.Susan Dieleman - 2019 - Pragmatism Today 10 (1):23-36.
    After the 2016 election of Donald Trump, many commentators latched on to the accusations Rorty levels at the American Left in Achieving Our Country. Rorty foresaw, they claimed, that the Left's preoccupation with cultural politics and neglect of class politics would lead to the election of a "strongman" who would take advantage of and exploit a rise in populist sentiment. -/- In this paper, I generally agree with these readings of Rorty; he does think that the American Left has made (...)
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  • Humanism from an agonistic perspective: Themes from the work of Bonnie Honig.Mathew Humphrey, David Owen, Joe Hoover, Clare Woodford, Alan Finlayson, Marc Stears & Bonnie Honig - 2014 - Contemporary Political Theory 13 (2):168-217.
    This paper examines Honig’s use of Rancière in her book ‘Democracy and the Foreigner’. In seeking to clarify the benefits of ‘foreignness’ for democratic politics it raises the concern that Honig does not acknowledge the ways in which her own democratic cosmopolitanism may be more akin to Rancière’s police than politics. By challenging Honig’s assertion that democracy is usually read as a romance with the suggestion that it is more commonly read as a horror, I unpick the interstices of Honig’s (...)
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  • Educating Hopes.Patrick Shade - 2006 - Studies in Philosophy and Education 25 (3):191-225.
    Acknowledging the negative impact poverty and violence can have on the educational process, I explore ways in which a pragmatic interpretation of hope can guide us in formulating preventive and responsive measures that are not intrusive on the normal curriculum. I draw on key pragmatic ideas presented by John Dewey to emphasize habits central to a pragmatic theory of hope. Equally important is the notion of a community of hope that fosters the development of hope's habits. A hopeful pedagogy enables (...)
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  • Against economy–culture dualism: an argument from raced economies.Jessica Kaplan - 2021 - Feminist Theory 22 (3):381-403.
    In this article, I argue that a mistaken economy–culture dualism underlies the pitting of identity politics against class. I propose we be ‘non-dualists’ instead, viewing economic distributions and cultural representations as importantly co-constitutive, since this non-dualism lets us best theorise the intersections of injustices like class and race. I argue that the most sophisticated dualist attempt to transcend class versus identity debates – Nancy Fraser’s ‘perspectival dualism’ – inadvertently instantiates ‘methodological whiteness’ and struggles to illuminate the intersections of race and (...)
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  • William James's politics of personal freedom.Colin Koopman - 2005 - Journal of Speculative Philosophy 19 (2):175-186.
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  • The Resistance that Modernity Constantly Provokes: Europe, America and Social Theory.Peter Wagner - 1999 - Thesis Eleven 58 (1):35-58.
    During the past two centuries, and in particular during the inter-war period, American ways of living and of thinking have become one principal object of European reflections on modernity. This essay explores some of the ways in which the rejection or affirmation of modernity in Europe has been channelled through observations on America. It is argued that the variety of European ways of looking at America also demonstrates the range of forms available to social theory for thinking the social world (...)
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  • Radicalizing and De-Radicalizing Charles Taylor.Jason Blakely - 2021 - International Journal of Philosophical Studies 29 (5):689-704.
    This article aims is to clarify two opposing interpretations of Charles Taylor’s philosophy against the backdrop of the current crisis of liberal capitalism. The first, de-radicalizing reading, ins...
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  • Richard Rorty's philosophical legacy.Steve Fuller - 2008 - Philosophy of the Social Sciences 38 (1):121-132.
    Richard Rorty's recent death has unleashed a strikingly mixed judgment of his philosophical legacy, ranging from claims to originality to charges of charlatanry. What is clear, however, is Rorty's role in articulating a distinctive American voice in the history of philosophy. He achieved this not only through his own wide-ranging contributions but also by repositioning the pragmatists, especially William James and John Dewey, in the philosophical mainstream. Rorty did for the United States what Hegel and Heidegger had done for Germany—to (...)
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  • Political Correctness: the Twofold Protection of Liberalism.Sandra Dzenis & Filipe Nobre Faria - 2020 - Philosophia 48 (1):95-114.
    As understood today, political correctness aims at preventing social discrimination by curtailing offensive speech and behaviour towards underprivileged groups of individuals. The core proponents of political correctness often draw on post-modernism and critical theory and are notorious for their scepticism about objective truth and scientific rationality. Conversely, the critics of post-modern political correctness uphold Enlightenment liberal principles of scientific reasoning, rational truth-seeking and open discourse against claims of relativism and oppression. Yet, both the post-modern proponents and their Enlightenment liberal critics (...)
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  • New Pragmatism and Old Europe: Introduction to the Debate between Pragmatist Philosophy and European Social and Political Theory.Bryan Turner & Patrick Baert - 2004 - European Journal of Social Theory 7 (3):267-274.
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  • Redescribing Final Vocabularies.Mauro Santelli - 2020 - European Journal of Pragmatism and American Philosophy 12 (1).
    Richard Rorty in Contingency, Irony, and Solidarity presents the character of the liberal ironist. An ironist is a person that has pressing and continuing doubts about her “final vocabulary.” A final vocabulary is a set of words that one uses to justify and narrate oneself. An interesting question is why words, and not beliefs, are used by Rorty to characterize someone’s identity. In this paper I take a step back from liberal ironism and focus on the notion of “final vocabulary” (...)
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  • Democracy in One Country?: Reflections on Patriotism, Politics and Pragmatism.Bryan Turner - 2004 - European Journal of Social Theory 7 (3):275-289.
    This article undertakes a critical examination of the political philosophy of Richard Rorty with special reference to his treatment of patriotism, pragmatism and democracy. Pragmatism, especially in the work of John Dewey, provided an energetic defence of American democracy, claiming that American democratic culture did not require any philosophical lessons from European social theory. American pragmatism is in this sense a celebration of indigenous political traditions. In his defence of pragmatism and patriotism against the cosmopolitanism of Left cultural critics, Rorty (...)
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  • On Rorty's Evangelical Metaphilosophy.David Rondel - 2011 - Philosophy and Rhetoric 44 (2):150-170.
    I have spent 40 years looking for a coherent and convincing way of formulating my worries about what, if anything, philosophy is good for. Richard Rorty had an unusually avid interest in metaphilosophy. Again and again he would return to questions about the practical uses (if any) to which philosophy might be put, about philosophy's role in intellectual culture, about what philosophy is or might become. His answers to these questions were famously negative: philosophy's practical uses are few, its cultural (...)
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  • Ascetic Priests and O’briens: sadism and masochism in rorty's writings.Wojciech Małecki - 2009 - Angelaki 14 (3):101 – 115.
    The late Richard Rorty has sometimes been described as a controversial, or even outrageous, thinker. Yet the reasons that stand behind such a reputation are obviously quite different from in the ca...
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  • Obama's political philosophy: Pragmatism, politics, and the university of chicago.Bart Schultz - 2009 - Philosophy of the Social Sciences 39 (2):127-173.
    In early work, I argued that Barack Obama, the 44th president of the United States, often represented, in his political speeches and writings, a form of philosophical pragmatism with special relations to the University of Chicago and its reform tradition. That form of pragmatism, especially evident in the work of such early figures as John Dewey and Jane Addams, and such later figures as Saul Alinsky, Abner Mikva, David Greenstone, Richard Rorty, Danielle Allen, and Cass Sunstein, contributed greatly to the (...)
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  • Humanism from an agonistic perspective: Themes from the work of Bonnie Honig.David Owen Mathew Humphrey - 2014 - Contemporary Political Theory 13 (2):168.
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  • Liberalism after Communitarianism.Charles Blattberg - 2021 - In Gerard Delanty & Stephen Turner (eds.), Handbook of Contemporary Social and Political Theory. Routledge.
    The ‘liberal-communitarian’ debate arose within anglophone political philosophy during the 1980s. This essay opens with an account of the main outlines of the debate, showing how liberals and communitarians tended to confront each other with opposing interpretations of John Rawls’ Theory of Justice (1999; originally published in 1971) and Political Liberalism (2005; originally published in 1993). The essay then proceeds to discuss four forms of ‘liberalism after communitarianism’: Michael Freeden’s account of liberalism as an ideology; Joseph Raz and Will Kymlicka’s (...)
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  • Adorno and the problems of a critical construction of the historical present.Albrecht Wellmer - 2007 - Critical Horizons 8 (2):135-156.
    This paper argues that Adorno's metaphysics can be rescued from the constellation of his messianic materialism. The recovery of metaphysics in this context also means that it is rescued as the basis of possible critique. Rescue here entails that the ideas of truth, freedom, justice and democracy should be seen as transcending whatever is empirically given, while remaining immanently operative within society. These ideas can still be drawn on for a critique of the present, thus renewing the original project of (...)
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  • Towards a general theory on the existence of typically nati onal philosophies: the Portuguese, the Austrian, the Italian, and other cases reviewed.Henrique Jales Ribeiro - 2012 - Revista Filosófica de Coimbra 21 (41):199-246.
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  • Rorty, Putnam, and the pragmatist view of epistemology and metaphysics.Teed Rockwell - 2003 - Education and Culture 19 (1):3.
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  • The Perceived Objectivity of Ethical Beliefs: Psychological Findings and Implications for Public Policy. [REVIEW]Geoffrey P. Goodwin & John M. Darley - 2010 - Review of Philosophy and Psychology 1 (2):161-188.
    Ethical disputes arise over differences in the content of the ethical beliefs people hold on either side of an issue. One person may believe that it is wrong to have an abortion for financial reasons, whereas another may believe it to be permissible. But, the magnitude and difficulty of such disputes may also depend on other properties of the ethical beliefs in question—in particular, how objective they are perceived to be. As a psychological property of moral belief, objectivity is relatively (...)
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  • Rethinking nihilism.Tracy Llanera - 2016 - Philosophy and Social Criticism 42 (9):937-950.
    The idea of nihilism continues to figure prominently in philosophical debates about the problems of modernity. The aim of this article is to consider how Richard Rorty’s work might advance these debates. The article begins with a discussion of the problem of nihilism as it appears in the recent exchange between Charles Taylor, Hubert Dreyfus and Sean Kelly. It then brings Rorty into the conversation by considering his reflections on egotism and his proposed antidote to it: self-enlargement. I propose that (...)
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  • Pragmatism, utopia and anti-utopia.Ruth Levitas - 2008 - Critical Horizons 9 (1):42-59.
    This paper explores the tension between pragmatism and utopia, especially in the concept of "realistic utopianism". It argues that historically, the pragmatic and gradualist rejection of utopia has been anti-utopian in effect, notably in the case of Popper. More recent attempts to argue in favour of "realistic utopianism" or its equivalent, by writers such as Wallerstein and Rorty are also profoundly anti-utopian, despite Rorty's commitment to "social hope". They co-opt the terminology of utopia to positions that are antagonistic to radical (...)
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  • Stop the pidgin: A reply to Steve Fuller.Charles Turner - 2008 - Philosophy of the Social Sciences 38 (3):379-382.
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  • (1 other version)Richard Rorty and the concept of redemption.Tracy Llanera - 2016 - International Journal for Philosophy of Religion:1-16.
    It is curious why a secular pragmatist like Richard Rorty would capitalize on the religiously-laden concept of redemption in his recent writings. But more than being an intriguing idea in his later work, this essay argues that redemption plays a key role in the historical development of Rorty’s thought. It begins by exploring the paradoxical status of redemption in Rorty’s oeuvre. It then investigates an overlooked debate between Rorty, Dreyfus and Taylor that first endorses the concept. It then contrasts Rorty’s (...)
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  • The Pragmatic Century: Conversations with Richard J. Bernstein.Sheila Greeve Davaney & Warren G. Frisina (eds.) - 2006 - State University of New York Press.
    Critically engages the work of American philosopher Richard J. Bernstein.
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  • Plato’s myth of the noble lie and the predicaments of American civic education.Kerry Burch - 2006 - Studies in Philosophy and Education 26 (2):111-125.
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  • Rupture and Response—Rorty, Cavell, and Rancière on the Role of the Poetic Powers of Democratic Citizens in Overcoming Injustices and Oppression.Michael Räber - 2023 - Philosophies 8 (4):62.
    In this paper, I discuss the importance of practices of disidentification and imagination for democratic progress and change. To this end, I bring together certain aspects of Stanley Cavell’s and Richard Rorty’s reflections on democracy, aesthetics, and morality with Jacques Rancière’s account of the importance of appearance for democratic participation. With Rancière, it can be shown that any public–political order always involves the possibility (and often the reality) of exclusion or oppression of those who “have no part” in the current (...)
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  • Self, other and world: Discourses of nationalism and cosmopolitanism 1.Gerard Delanty - 1999 - Cultural Values 3 (3):365-375.
    Cosmopolitanism has been understood as a postnational identity. This conflates the distinction between nation and nationalism. Most accounts of cosmopolitanism emphasise its legal form or its cultural dimension or its political. This paper argues for a civic dimension to cosmopolitanism, conceived of in terms of discourses of self, other and world. This is tied to a notion of nations without nationalism.
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  • Staging the non-event.Laura Hengehold - 2002 - Philosophy and Social Criticism 28 (3):337-358.
    Since the fall of the former Soviet Union, and following geographical and technological changes in the global economy, theorists in Europe as well as the United States have lamented the confusion and emotional disengagement of many groups formerly identified with the left. This paper addresses the Kantian origins of the idea that 'revolution', however defined (or deferred), is the only plausible image for effective historical engagement capable of motivating spectators to action. Drawing on Foucault's inquiries into conditions for the possibility (...)
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  • Review Essay: `No, We Have Not Finished Reflecting On Communism':1 Beyond Post-Socialism.Chamsy el-Ojeili - 2008 - Thesis Eleven 93 (1):110-129.
    Review Essay: `No, We Have Not Finished Reflecting On Communism':1 Beyond Post-Socialism: Sebastian Budgen, Stathis Kouvelakis and Slavoj Zižek , Lenin Reloaded: Toward a Politics of Truth ; Cornelius Castoriadis, The Rising Tide of Insignificancy ; Cornelius Castoriadis, Figures of the Thinkable ; Filip Kovacevic, Liberating Oedipus? Psychoanalysis as Critical Theory ; Claude Lefort, Complications: Communism and the Dilemmas of Democracy.
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  • Redemption, transcendence, and spirituality, or ease, hope, and comfort? On Llanera's strong redescription of Rorty.Elin Danielsen Huckerby - 2023 - Metaphilosophy 54 (4):429-441.
    In Richard Rorty: Outgrowing Modern Nihilism, Tracy Llanera places Richard Rorty in conversation with philosophers confronting nihilism as a “malaise of modernity.” She shows how Rortyan thought offers a horizontal and relational approach to “redemption,” as opposed to religious or philosophical paths to be saved by higher beings or ideas. This essay focuses on Llanera's redescription of Rorty and whether amplifying Rorty's use of “redemption” and “transcendence” is wise. Leaving behind this laden vocabulary might better serve Llanera's purpose of illuminating (...)
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  • Dr. Dewey’s Deeply Democratic Metaphysical Therapeutic for the Post-9/11 American Democratic Disease.Judith Green - 2008 - In Jim Garrison (ed.), Reconstructing Democracy, Recontextualizing Dewey: Pragmatism and Interactive Constructivism in the Twenty-First Century. State University of New York Press. pp. 31-54.
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  • Philosophy in relation to other disciplines exploring human nature.John Haldane - 2022 - Metaphilosophy 53 (1):3-16.
    Metaphilosophy, Volume 53, Issue 1, Page 3-16, January 2022.
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  • Not just a liberal – Social philosophy as antiauthoritarian and utopian social criticism: Richard Rorty’s Achieving Our Country today.Hauke Brunkhorst - 2022 - Philosophy and Social Criticism 48 (10):1353-1368.
    Philosophy & Social Criticism, Volume 48, Issue 10, Page 1353-1368, December 2022. Rorty understands pragmatism in philosophy and social science, literature and art, to be intertwined with the political project of changing the world. Achieving Our Country, together with a lecture on the 150th anniversary of the Communist Manifesto, has become Rorty’s political testament. Rorty understands the leftist American project as the incomplete one of all those who fight for a classless society of boundless diversity. At the centre of Achieving (...)
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