By Richard M. Rorty
Jeffrey W. Robbins (Foreword), Gianni Vattimo (Introduction), G. Elijah Dann (Conclusion)
Richard Rorty is known, even perhaps notorious, for his philosophical nonchalance. His groundbreaking paintings not just rejects all theories of fact but additionally dismisses smooth epistemology and its preoccupation with wisdom and illustration. even as, the prestigious pragmatist believed there can be no universally legitimate solutions to ethical questions, which led him to a posh view of faith hardly ever expressed in his writings.
In this posthumous e-book, Rorty, a strict secularist, reveals within the pragmatic considered John Dewey, John Stuart Mill, William James, and George Santayana, between others, a political mind's eye shared via non secular traditions. His cause isn't to advertise trust over nonbelief or to blur the excellence among spiritual and public domain names. Rorty seeks purely to find styles of similarity and distinction so an ethics of decency and a politics of unity can upward thrust. He fairly responds to Pope Benedict XVI and his crusade opposed to the relativist imaginative and prescient. even if maintaining theologians, metaphysicians, or political ideologues to account, Rorty is still steadfast in his competition to absolute uniformity and its exploitation of political strength.
This impressive presentation of Rorty's influential concepts should be of worth to these grounded within the research of philosophy, faith, and their interaction.
...concise yet none the fewer immensely thoughtful...
(Roman Madzia Pragmatism this present day 1900-01-00)
This publication makes for attention-grabbing examining. it's a infrequent philosophy ebook that may be a page-turner that may be learn in a single or sittings.
(Daniel Dombrowski Sophia 1900-01-00)
Richard Rorty's argument really basically and succinctly brings the claims of pragmatism to matters on the center of Catholic politics-a conflict among relativism and fundamentalism that's in lots of methods emblematic of the bigger struggles among spiritual and secular traditions around the globe.
(Robert T. Valgenti, Lebanon Valley collage)
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Extra resources for An Ethics for Today: Finding Common Ground Between Philosophy and Religion
10 Accompanying a very close examination of the central projects of first philosophy throughout these volumes, he also works through and presents concomitant redefinitions of the nomenclature held to be of greatest interest to the traditional philosopher. Rorty’s criticism traverses the spectrum of philosophy, from the efforts of analytic philosophy (such as studies in the philosophy of language, epistemology, and metaphysics) clear over to the so-called Continental side. 11 This is what philosophy has become, holding the age-old conviction that once the technique of its algorithm is applied, then Knowledge, Reality, and Truth will be obtained.
We are not closer to anything transcendent than they were. We are simply more experienced, more able to see what will cause harm and what might do good. So I don’t think that it’s a question of returning, it’s a question of constantly attempting to make the future still more different from the past. A M E M B E R O F T H E A U D I E N C E Two short fables by way of objection. The first: I land on an island where the population likes to eat people who have never eaten other people, so they want to eat me, because I’m not a cannibal.
While this knowledge cannot be achieved in this stage of life nor without supernatural aid, yet so far as it is accomplished it assimilates the human mind to the divine essence and so constitutes salvation. ”27 Habermas describes this relationship as “mutual compenetration”: “The mutual compenetration of Christianity and Greek metaphysics not only produced the intellectual form of theological dogmatics and a hellenization of Christianity (which was not in every sense a blessing). ”28 Despite the historical, symbiotic relationship between philosophy and theology, I still thought that accepting Rorty’s metaphilosophical critique should not bring us to think that religion is unavoidably malignant and that we should put an end to all forms of religious belief.