After Rorty: The Possibilities for Ethics And Religious by G. Elijah Dann

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By G. Elijah Dann

Knowledgeable via one of the most eminent philosophers of the 20 th century, Richard Rorty has end up one of many most powerful critics of the philosophical culture. during this e-book G. Elijah Dann takes heavily Rorty's writings, exhibiting how, opposite to what many philosophers think, he really is helping to augment and brighten up either the philosophy of faith and the possibilities for ethical progress.
Dann is going directly to talk about Rorty's metaethics and stories Rorty's famous article, "Religion as Conversation-stopper," displaying how the private/public contrast, although well-placed, wishes adjustment. opposite to Rorty's view that non secular values may still stay within the deepest realm, Dann keeps non secular values can play an enormous position within the public sq., albeit via a "translation" into secular phrases. ultimately the publication explores how the background of philosophical pursuits formed theological ones and Dann seems at Rorty's more moderen options approximately faith, fairly in his dialogue with the Italian thinker Gianni Vattimo.

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Additional info for After Rorty: The Possibilities for Ethics And Religious Belief (Continuum Studies in American Philosophy)

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When so construed, the distinction between the rational and the irrational has nothing in particular to do with the difference between the arts and the sciences. 49 Understood this way the research carried out in the humanities can also be legitimately viewed as rational, irrespective of the fact that academics do not always exemplify these virtues. Yet human failure should no more disqualify the humanities as being "rational" than it should the sciences. Despite what Rorty believes to be a more adequate definition of rationality, he freely admits it is one that does not readily satisfy all members of the academic community.

Compare a society with these characteristics named by the pragmatist against a society which does not have them. " We can even do more—and note how Ro r t y thinks the society should discuss religious beliefs: One will talk about the problem of evil, the stultifying effect of a religious culture upon intellectual life, the danger of theocracy, the potentiality for anarchy in a secularist culture, the Brave New World consequences of a utilitarian, secular morality. One will contrast the lives of one's secularist and of one's religious friends and acquaintances.

On the contrary, we must openly encourage new ways of thinking. The ideas introduced will be compared, and possibly intertwined, with views already held. " What can't be provided is some sort of epistemological or metaphysical skyhook that will extract us from our distinctly finite situation. What is most striking about Rorty's position is that it seems capable of moving society towards greater tolerance and solidarity without the robust conceptual machinery of the philosophical tradition. In light of the discussion so far, it's now worth asking if scientific investigation is able to carry through with its optimistic self-description.

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