With Contingency, Irony, and Solidarity Richard Rorty tries to persuade us that a case for liberalism is better served by historical narrative than by philosophical theory. The liberal ironist is the complex protagonist of Rorty’s anti-foundationalist story. Why does Rorty think irony serves—rather than undermines—commitments to liberal democracy? I distinguish political from existential dimensions of irony, consider criticisms of Rorty’s ironist, and then draw on recent work by Lear to argue that Rorty’s ironist character nevertheless can be recast as an (...) image useful to the self-understanding of contemporary liberal democrats. (shrink)

This essay offers an account of Rorty's version of pragmatism after the so-called linguistic turn, including his attack on epistemology and metaphysics, his metaphilosophy, his theory of morality, and his political philosophy. Woven into this account of Rorty are some of the most important criticisms made of Rorty, and considerations about how Rorty has responded or could have responded.

This paper motivates and defends “Rortian realism,” a position that is Rortian in respect of its underlying philosophical theses but non-Rortian in terms of the lessons it draws from these for cultural politics. The philosophical theses amount to what the paper calls Rorty's “anti-representationalism”, arguing that AR is robust to critique as being anti-realist, relativist, or sceptical, invoking Rorty's historicism/ethnocentrism as part of the defence. The latter, however, creates problems for Rorty in so far as his reformative views on the (...) nature of philosophical and academic activity are meant to be foisted on an academy that ex hypothesi holds views different from these. The paper suggests we can motivate a different conception of the consequences of AR more amenable to the academy: Rortian realism, a view that makes greater concessions to realism and a kind of scientific naturalism than Rorty would like, but that for those very reasons is more likely to allow AR to prevail. (shrink)

Koopman’s book revolves around the notion of transition, which he proposes is one of the central ideas of the pragmatist tradition but one which had not previously been fully articulated yet nevertheless shapes the pragmatist attitude in philosophy. Transition, according to Koopman, denotes “those temporal structures and historical shapes in virtue of which we get from here to there”. One of the consequences of transitionalism is the understanding of critique and inquiry as historical pro...

Sophists and rhetoricians like Gorgias are often accused of disregarding truth and rationality: their speeches seem to aim only at effective persuasion, and be constrained by nothing but persuasiveness itself. In his extant texts Gorgias claims that language does not represent external objects or communicate internal states, but merely generates behavioural responses in people. It has been argued that this perspective erodes the possibility of rationally assessing speeches by making persuasiveness the only norm, and persuasive power the only virtue, of (...) speech. Against this view, I show how Gorgias’ texts support a robust normativity of language that goes well beyond persuasion while remaining non-representational. Gorgias’ claims that a speech can be persuasive and false, or true and unpersuasive, reveal pragmatic, epistemic, and agonistic constraints on the validity of speech that are neither representational nor reducible to sheer persuasiveness. (shrink)

When considered in relation to remarks in Contingency, Irony, and Solidarity, Rortian irony becomes a target of criticisms that see it as marred by the conflict between skeptical distance and commitment. But such critique ignores the fact that Rortian irony belongs to a broader literary intuition. In this article I trace Rorty’s concept of irony to the structural properties of a specific group of literary texts. These texts bring together diverse materials the affinity between which is precisely what is at (...) stake in the interpretive game these texts put in motion: the formal, cognitive, and aesthetic coherence of these texts is a potentiality to be realized by readers. I treat the interpretive activity these texts depend on as equivalent to the practices by which inhabitants of democracies reexamine and recompose the materials of their networks of beliefs. Since such practices require a combination of ironic distance to the examined materials with a commitment to the interpretive process itself, they validate a Rortian model of irony. (shrink)

This article examines Richard Rorty’s much criticized figure of the ironist, and the role that it plays in liberal society. It argues that, against Rorty’s own presentation, irony might have positive social consequences. It does so by examining Rorty’s description of the ironist, arguing that it contains different ideas which emerge at different points in Contingency, Irony, and Solidarity. It takes up William Curtis’ claim that irony is a civic virtue, one closely associated with liberal ideas such as tolerance and (...) pluralism. Curtis is insightful in identifying this aspect of irony, but I argue that it might also play a further role. The ironist is concerned with self-creation, something which Rorty takes to be a private activity, but I argue that the selves ironists create might potentially benefit liberal society, with the ironist’s redescriptions calling into question received wisdom and alerting us to unnoticed forms of cruelty. (shrink)

From the back cover: "Un repaso de las publicaciones que han abordado las relaciones e intercambios entre los Estados Unidos de América y España, arroja un saldo positivo en los ámbitos sociológico, político y cultural; no así en el estricto campo de la filosofía, necesitado todavía de mayores estudios. Los once trabajos que integran Estados Unidos/España: Diálogos filosóficosrepresentan un esmerado aporte en esta dirección: el de paliar el citado desequilibrio mediante la reflexión en torno al influjo del pensamiento estadounidense en (...) España y a la recepción de la filosofía española —a través de Unamuno, Ortega y Gasset y Julián Marías— en la patria de Walt Whitman.“Es muy deseable que este activo diálogo filosófico entre los Estados Unidos y España se desarrolle todavía más en los próximos años” (cit. Jaime Nubiola). Esta ha sido la principal aspiración de esta obra: ensanchar este intercambio, esclarecer sus múltiples direcciones y abrir nuevos caminos de investigación.". (shrink)