Richard Rorty

This volume presents a selection of the philosophical papers which Richard Rorty has written over the past decade, and complements three previous volumes of his papers: Objectivity, Relativism, and Truth, Essays on Heidegger and Others, and Truth and Progress. Topics discussed include the changing role of philosophy in Western culture over the course of recent centuries, the role of the imagination in intellectual and moral progress, the notion of ¬emoral identity¬i, the Wittgensteinian claim that the problems of philosophy are linguistic in nature, the irrelevance of cognitive science to philosophy, and the mistaken idea that philosophers should find the ¬eplace¬i of such things as consciousness and moral value in a world of physical particles. The papers form a rich and distinctive collection which will appeal to anyone with a serious interest in philosophy and its relation to culture.

"One of the most provocative figures in recent philosophical and wider literary and cultural debate, Richard Rorty brings together in this collection a wide range of philosophical, political and cultural writings, many published in book form for the first time. He explains how he began to move away from Plato towards James and Dewey, culminating in his own version of pragmatism. What matters, he suggests, is not whether our ideas correspond to some fundamental reality but whether they help us carry out practical tasks and create a fairer and more democratic society. In an introduction called 'Relativism' and a (previously unpublished) afterword on the unfortunate popularity of the term 'postmodern', Rorty responds to charges that he is a 'postmodern relativist'."--Jacket.

The essays in the volume engage the work of many of today's most innovative thinkers, including Robert Brandom, Donald Davidson, Daniel Dennett, Jacques Derrida, Jurgen Habermas, John McDowell, Hilary Putnam, John Searle, and Charles Taylor. The collection also touches on problems in contemporary feminism raised by Annette Baier, Marilyn Frye, and Catherine MacKinnon, and considers issues connected with human rights and cultural differences. Anyone with a serious interest in contemporary philosophy and what it can do for us in the modern world will enjoy this invaluable collection.

How have national pride and American patriotism come to seem an endorsement of atrocities - from slavery to the slaughter of Native Americans, from the rape of ancient forests to the Vietnam War? Achieving Our Country traces the sources of this debilitating mentality of shame in the Left, as well as the harm it does to its proponents and to the country. At the center of this history is the conflict between the Old Left and the New that arose during the Vietnam War. Richard Rorty describes how the paradoxical victory of the antiwar movement, ushering in the Nixon years, encouraged a disillusioned generation of intellectuals to pursue "High Theory" at the expense of considering the place of ideas in our common life. In the absence of a vibrant, active Left, the views of intellectuals on the American Right have come to dominate the public sphere. This galvanizing book, adapted from Rorty's Massey Lectures of 1997, takes the first step toward redressing the imbalance in American cultural life by rallying those on the Left to the civic engagement and inspiration needed for "achieving our country."

In this volume Rorty offers a Deweyan account of objectivity as intersubjectivity, one that drops claims about universal validity and instead focuses on utility for the purposes of a community. The sense in which the natural sciences are exemplary for inquiry is explicated in terms of the moral virtues of scientific communities rather than in terms of a special scientific method. The volume concludes with reflections on the relation of social democratic politics to philosophy.

In this book Rorty argues that thinkers such as Nietzsche, Freud, and Wittgenstein have enabled societies to see themselves as historical contingencies, rather than as expressions of underlying, ahistorical human nature or as realizations of suprahistorical goals. This ironic perspective on the human condition is valuable on a private level, although it cannot advance the social or political goals of liberalism. In fact Rorty believes that it is literature not philosophy that can do this, by promoting a genuine sense of human solidarity. A truly liberal culture, acutely aware of its own historical contingency, would fuse the private, individual freedom of the ironic, philosophical perspective with the public project of human solidarity as it is engendered through the insights and sensibilities of great writers. The book has a characteristically wide range of reference from philosophy through social theory to literary criticism. It confirms Rorty's status as a uniquely subtle theorist, whose writing will prove absorbing to academic and nonacademic readers alike.