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Richard Rorty is not an unknown philosopher in Poland. His books were recently translated into Polish and published; the first was , the second came , and then . Where does the interest in him come from? Is also Polish philosophy subjected to americanization? After all, it is American, Harold Bloom, who insists that Rorty is the most interesting philospher in the world today. However, the reasons of his popularity can be found easily in his texts. First, they present a unique ability of linking unusual erudition with the art of writing. Second, they expose quite attractive philosophical views, which we could call the apology of democracy without going into excess, the apology from antimetaphisical positions. Such beliefs, rare in Europe, where antimetaphisicians are usually politically radical, and not reformist, are the reasons of reading and commenting on Rorty.

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Rorty has collected a selection from his vast number of essays under the title Consequences of Pragmatism. Spanning the time range of his work from the early 1970s to the early 1980s, they represent Rorty's development and exposition of his views after he made the sudden turn from analytic philosophy to his anti-essentialist pragmatism. Many of the essays are meant to explain how his view contrasts with the tradition in philosophy he is arguing against, which he identifies as the Cartesian-Kantian one, as well as the analytic philosophical tradition he used to belong to. However, some of the later essays also serve to defend his views against some common criticisms. Also included are essays which compare his views with those of people working or having worked along similar 'counter-tradition' lines, such as of course his inspiration Dewey, but also Heidegger, Foucault, and Cavell. – Contents : – The world well lost; – Keeping philosophy pure; – Overcoming the tradition; – Professionalized philosophy and transcendentalist culture; – Dewey's metaphysics; – Philosophy as a kind of writing; – Is there a problem about fictional discourse?; – Nineteenth-century idealism and twentieth-century textualism; – Pragmatism, relativism, and irrationalism; – Cavell on skepticism; – Method, social science, and social hope; – Philosophy in America today.

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Amelie Rorty - Essays on Aristotle's Ethics

RORTY Richard. – The Consequences of Pragmatism. Essays, 1972-1980. – Minneapolis : University of Minnesota Press, 1982. – XLVII-237 p. – ISBN : 0-8166-1063-0

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It deals a blow to the self-conceptions of philosophy professors, who, according to Rorty, should not see themselves as having any special access to, or unique skills in determining, knowledge.

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Stossel: The title of your book is Is that a title you chose? And what do you mean by it?

Rorty: It's an allusion to James Baldwin's use of the phrase. I thought of Baldwin as throwing himself into the project of the classless, casteless America, and so I guess "achieving our country" means achieving a casteless and classless society...

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Richard Rorty Summary - Study Guides, Essays, Lesson …

...Rorty, it must be admitted, has not had any great trouble knowing what to do after the end of Philosophy. Of the three thinkers I shall be considering, Rorty has been the least discomforted by the heavy burden of Nietzsche's legacy. Indeed, in the light-hearted joyfulness of his new-found philosophical innocence, he has wholeheartedly embraced Nietzsche's pronouncements about the demise of Truth. If he is anything at all, Rorty is a carefree, happy-go-lucky nihilist who is not about to let himself be bothered any more by the old concerns of philosophy. Nietzsche's word about the "death of God" seems to have been the liberating news he had been awaiting throughout all of the years of his exile in the arid waste lands of analytic philosophy. He tells us now that reading philosophy books is mostly a waste of time (it doesn't contribute to human solidarity): Who, he asks, was ever convinced in ways that matter by a philosophical argument? We ought to read novels instead, people like Nabokov and Orwell, Dickens and Proust. Rorty fully endorses Lyotard's claim that philosophical metanarratives are out, mininarratives are in. What counts is not to say something "truthful" but something "interesting," something "edifying." We should also change the conversation as much as possible, lest it become boring (we do this, according to Rorty, by continually inventing new "vocabularies," "simply by playing the new off against the old"). Not Socrates' "Don't tell a lie," but Johnny Carson's "Don't be boring" seems to have become Rorty's watchword...