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  1. William Abbott & Angus Kerr-Lawson (1983). Philosophy and the Mirror of Nature Richard Rorty Princeton, NJ: Princeton University Press, 1979. Pp. Xv, 401. Dialogue 22 (01):175-178.
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  2. Jesse Goodman Sarah Montgomery Connie Ables (2010). Rorty's Social Theory and the Narrative of U.S. History Curriculum. Education and Culture 26 (1):pp. 3-22.
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  3. Jerold J. Abrams (2004). Pragmatism, Artificial Intelligence, and Posthuman Bioethics: Shusterman, Rorty, Foucault. [REVIEW] Human Studies 27 (3):241-258.
    Michel Foucault's early works criticize the development of modern democratic institutions as creating a surveillance society, which functions to control bodies by making them feel watched and monitored full time. His later works attempt to recover private space by exploring subversive techniques of the body and language. Following Foucault, pragmatists like Richard Shusterman and Richard Rorty have also developed very rich approaches to this project, extending it deeper into the literary and somatic dimensions of self-stylizing. Yet, for a debate centered (...)
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  4. Linda Martin Alcoff (2010). Rorty's Anti-Representationalism in the Context of Sexual Violence. In Marianne Janack (ed.), Feminist Interpretations of Richard Rorty. Pennsylvania State University Press.
  5. Barry Allen (2008). Review of Neil Gross, Richard Rorty: The Making of an American Philosopher. [REVIEW] Notre Dame Philosophical Reviews 2008 (10).
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  6. Jonathan Allen (1998). The Situated Critic or the Loyal Critic? Rorty and Walzer on Social Criticism. Philosophy and Social Criticism 24 (6):25-46.
    This article addresses the question whether the model of social criticism as 'connected' or 'loyal' which is advanced by Richard Rorty and Michael Walzer offers an adequate picture of social criticism. Two claims are made. First, it is suggested that loyalty is an internally conflicted concept, with three components: a recognition of situatedness in a particular relationship; an affirmation of that relationship by the loyal agent; a set of values or local principles. Where the third component is prominent, loyalty is (...)
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  7. Michael Allen (2009). Review of Amelie Oksenberg Rorty, James Schmidt (Eds.), Kant's Idea for a Universal History with a Cosmopolitan Aim: A Critical Guide. [REVIEW] Notre Dame Philosophical Reviews 2009 (11).
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  8. Celia Amorós (1997). Richard Rorty and the "Tricoteuses". Constellations 3 (3):364-376.
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  9. John D. Arras (2003). Rorty's Pragmatism and Bioethics. Journal of Medicine and Philosophy 28 (5 & 6):597 – 613.
    In spite of the routine acknowledgement of Richard Rorty's ubiquitous influence, those who have invoked his name en route to advancing their case for a pragmatist bioethics have not given us a very clear picture of exactly how Rorty's work might actually contribute to methodological discussion in this field. I try to provide such an account here. Given the impressive depth and scope of Rorty's work during the past two decades, I make no pretense of presenting either a comprehensive or (...)
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  10. Yubraj Aryal (2006). Interview With Richard Rorty. Journal of Philosophy: A Cross-Disciplinary Inquiry 2 (5):55-57.
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  11. Kobi Assoulin (2009). Liberalism as a Lifestyle: Interpreting Rorty's Way of Approaching Liberalism. Philosophy and Social Criticism 35 (3):339-355.
    In this article I offer a way of interpreting Richard Rorty's political suggestions. I believe Rorty's lack of offering concrete proposals for dealing with the usual key problems of liberalism is deliberate. I look at this lack from a generous point of view and claim that what Rorty offers us is another kind of political intentionality. As a pragmatist, Rorty does not look for a foundational way of justifying things but, instead, searches for a description that makes liberalism an attractive (...)
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  12. Bruce Aune (1972). Rorty on Language and the World. Journal of Philosophy 64 (19):665-667.
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  13. M. Bacon (2006). Rorty and Pragmatic Social Criticism. Philosophy and Social Criticism 32 (7):863-880.
    For pragmatists, the inability to stand outside of the contingencies of human practice does not impede social criticism. However, several pragmatists have argued that Richard Rorty’s position unnecessarily and undesirably circumscribes the scope of social criticism, allowing for nothing more than an appeal to current practices, with no way to challenge or revise them. This article argues against this understanding, showing that on Rorty’s account, social criticism is an interpretive activity in which critics draw on elements within current practices, focusing (...)
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  14. Michael Bacon (2011). Richard Rorty : Liberalism, Irony, and Social Hope. In Catherine H. Zuckert (ed.), Political Philosophy in the Twentieth Century: Authors and Arguments. Cambridge University Press.
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  15. Michael Bacon (2010). Richard Rorty, Philosophy as Cultural Politics (Cambridge: Cambridge University Press, 2007), Paperback, Isbn 9780521698351, 218 Pages,£ 15.99. [REVIEW] Critical Horizons 9 (1):102-104.
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  16. Michael Bacon (2003). Liberal Universalism: On Brian Barry and Richard Rorty. Critical Review of International Social and Political Philosophy 6 (2):41-62.
    At first sight it would seem difficult to find two philosophers as different as Brian Barry and Richard Rorty. It is widely held that the former is one of the most forceful proponents of liberal universalism, whereas the latter is typically viewed as the quintessential relativist. In this essay, different usages of the term univeralism are considered, and it is argued that Rorty's position is much closer to that of Barry than is generally supposed. Indeed, the article concludes by suggesting (...)
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  17. Maria Baghramian (1990). Rorty, Davidson and Truth. Ratio 3 (2):101-116.
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  18. Terence Ball (1986). Book Review:Philosophy in History: Essays on the Historiography of Philosophy. Richard Rorty, J. B. Schneewind, Quentin Skinner. [REVIEW] Ethics 97 (1):281-.
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  19. Michael D. Barber (2006). Rorty's Ethical de-Divinization of the Moralist Self. Philosophy and Social Criticism 32 (1):135-147.
    This article examines Richard Rorty's approach to the self in Contingency, Irony, and Solidarity . In spite of their differing philosophical bases, Rorty and Emmanuel Levinas converge methodologically in their treatments of the self by avoiding paradigmatic notions of human nature and a philosophical project of justification. Although Rorty refuses to prioritize a moralist account of the self over its romanticist rivals, his presentation relies on the reader's response to the ethical appeal of the other as depicted by Levinas: Rorty (...)
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  20. Michael D. Barber (2004). A Moment of Unconditional Validity? Schutz and the Habermas/Rorty Debate. Human Studies 27 (1):51-67.
    Richard Rorty challenges Jurgen Habermas's belief that validity-claims raised within context-bound discussions contain a moment of universality validity. Rorty argues that immersion within contingent languages prohibits any neutral, context-independent ground, that one cannot predict the defense of one's assertions before any audience, and that philosophy can no more escape its contextual limitations than strategic counterparts. Alfred Schutz's phenomenological account of motivation, the reciprocity of perspectives, and the theoretical province of meaning can articulate Habermas's intuitions.Since any claim can be analyzed from (...)
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  21. Jonathan Benjamin (1991). Alice Through the Looking-Glass a Psychiatrist Reads Rorty's Philosophy and the Mirror of Nature. Philosophy of the Social Sciences 21 (4):515-523.
  22. Richard J. Bernstein (2008). Richard Rorty's Deep Humanism. Graduate Faculty Philosophy Journal 29 (2):53-69.
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  23. Richard J. Bernstein (1987). One Step Forward, Two Steps Backward: Richard Rorty on Liberal Democracy and Philosophy. Political Theory 15 (4):538-563.
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  24. Simon Blackburn (1998). Symposium: Realism and Truth. Wittgenstein, Wright, Rorty, Minimalism. Mind 107 (425):157-181.
  25. Simon Blackburn (1998). Wittgenstein, Wright, Rorty and Minimalism. Mind 107 (425):157-181.
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  26. Peter Blum (1990). Heidegger and Rorty on "the End of Philosophy". Metaphilosophy 21 (3):223-238.
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  27. Raymond D. Boisvert (1989). Rorty, Dewey, and Post-Modern Metaphysics. Southern Journal of Philosophy 27 (2):173-193.
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  28. E. J. Bond (1988). Discussion Rorty on Truth: A Reply to Prado. Ratio 1 (1):79-83.
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  29. Ron Bontekoe (1990). Rorty's Pragmatism and the Pursuit of Truth. International Philosophical Quarterly 30 (2):221-244.
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  30. Giovanna Borradori (1994). The American Philosopher: Conversations with Quine, Davidson, Putnam, Nozick, Danto, Rorty, Cavell, Macintyre, and Kuhn. University of Chicago Press.
    In this lively look at current debates in American philosophy, leading philosophers talk candidly about the changing character of their discipline. In the spirit of Emerson's The American Scholar , this book explores the identity of the American philosopher. Through informal conversations, the participants discuss the rise of post-analytic philosophy in America and its relations to European thought and to the American pragmatist tradition. They comment on their own intellectual development as well as each others' work, charting the course of (...)
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  31. Giovanna Borradori & tr Crocitto, Rosanna (1995). Book Review: The American Philosopher: Conversations with Quine, Davidson, Putnam, Nozick, Danto, Rorty, Cavell, Macintyre, and Kuhn. [REVIEW] Philosophy and Literature 19 (2).
  32. James Bradley (1991). Richard Rorty and the Image of Modernity. Heythrop Journal 32 (2):249–253.
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  33. Robert Brandom (ed.) (2000). Rorty and His Critics. Blackwell Publishers.
    Thirteen of the most distinguished living philosophers - including Donald Davidson, Jürgen Habermas, Hilary Putnam, John McDowell, Jacques Bouveresse, and Daniel Dennett - assess Richard Rorty's arguments for revising our philosophical conceptions of truth, reality, objectivity, and justification. These essays, together with Rorty's substantial replies to each, and other new material by him, offer by far the most thorough and thoughtful discussion of the work of the thinker who has been called 'the most interesting philosopher alive.'.
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  34. Bob Brecher (1997). Rorty Through the Looking-Glass. Res Publica 3 (1):105-114.
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  35. Hauke Brunkhorst (1996). Rorty, Putnam and the Frankfurt School. Philosophy and Social Criticism 22 (5):1-16.
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  36. Jacek Brzozowski (2003). Rorty, Gutting, and Commonsense. Theoria 50 (101):49-67.
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  37. Matthew Burstein (2010). Epistemological Behaviorism, Nonconceptual Content, and the Given. Contemporary Pragmatism 7 (1):168-89.
  38. Eric Bush (1974). Rorty Revisited. Philosophical Studies 25 (1-2):33-42.
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  39. Brian E. Butler (2004). Rorty, the First Amendment and Antirealism: Is Reliance Upon Truth Viewpoint-Based Speech Regulation? Journal of Moral Philosophy 1 (1):69-88.
    In this article I investigate the implications of antirealism, as characterized by Richard Rorty, for First Amendment jurisprudence under the United States Constitution. It is hoped that the implications, while played out in the context of a specific tradition, will have more universal application. In Section 1, Rorty’s ‘pragmatic antirealism’ is briefly outlined. In Section 2, some effects of the elimination of the concept of truth for First Amendment jurisprudence are investigated. Section 3 argues for the conclusion that given the (...)
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  40. Lawrence E. Cahoone (1995). Recovering Pragmatism's Voice: The Classical Tradition, Rorty, and the Philosophy of Communication. Metaphilosophy 26 (4):424-431.
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  41. Gideon Calder (2006). Soft Universalisms: Beyond Young and Rorty on Difference. Critical Review of International Social and Political Philosophy 9 (1):3-21.
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  42. Philip Cam (1978). "Rorty Revisited", or "Rorty Revised"? Philosophical Studies 33 (May):377-86.
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  43. James Campbell (1984). Rorty's Use of Dewey. Southern Journal of Philosophy 22 (2):175-187.
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  44. Jennifer Case (1995). Rorty and Putnam: Separate and Unequal. Southern Journal of Philosophy 33 (2):169-184.
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  45. Scott M. Christensen & Dale R. Turner (eds.) (1993). Folk Psychology and the Philosophy of Mind. L. Erlbaum.
    Within the past ten years, the discussion of the nature of folk psychology and its role in explaining behavior and thought has become central to the philosophy of mind. However, no comprehensive account of the contemporary debate or collection of the works that make up this debate has yet been available. Intending to fill this gap, this volume begins with the crucial background for the contemporary debate and proceeds with a broad range of responses to and developments of these works (...)
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  46. Sharyn Clough (forthcoming). Pragmatism and Embodiment as Resources for Feminist Interventions in Science. Contemporary Pragmatism Vol. 10 (2).
    Feminist theorists have shown that knowledge is embodied in ways that make a difference in science. Intemann properly endorses feminist standpoint theory over Longino’s empiricism, insofar as the former better addresses embodiment. I argue that a pragmatist analysis further improves standpoint theory: Pragmatism avoids the radical subjectivity that otherwise leaves us unable to account for our ability to share scientific knowledge across bodies of different kinds; and it allows us to argue for the inclusion, not just of the knowledge produced (...)
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  47. Sharyn Clough (2010). Drawing Battle Lines and Choosing Bedfellows : Rorty, Relativism, and Feminist Strategy. In Marianne Janack (ed.), Feminist Interpretations of Richard Rorty. Pennsylvania State University Press.
  48. Ivo Coelho (2008). Rorty's Anti-Foundationalism and Fides Et Ratio. In Manimala, Varghese & J. (eds.), Fides Et Ratio in a Post-Modern Era: Indian Philosophical Studies, Xiii. Council for Research in Values and Philosophy.
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  49. Andrew Jason Cohen (2000). On Universalism: Communitarians, Rorty, and (“Objectivist”) “Liberal Metaphysicians”. Southern Journal of Philosophy 38 (1):39-75.
    It is often claimed that liberalism is falsely and perniciously universalist. I take this charge seriously, exploring three positions: the communitarians’, Rorty’s, and that of “comprehensive” liberalism. After explaining why universalism is thought impossible, I examine the communitarian view that value is determined within communities and argue that it results in a form of relativism that is unacceptable. I next discuss Richard Rorty’s liberal acceptance of “conventionalism” and explain how, despite his rejection of universalism, Rorty remains a liberal. I then (...)
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  50. Martin Coleman (2010). On the Very Good Idea of a Conceptual Scheme. The Pluralist 5 (2):69-86.
    Richard Rorty has argued that Donald Davidson can be classified as a neopragmatist. To this end, Rorty has tried to show that Davidson's views share important similarities with those of Peirce, James, and Dewey. Davidson, for his part, has tended to resist Rorty's attempts to classify his views in this way. Interestingly, the reasons for Rorty's classification and the reasons for Davidson's resistance share a common trait: an appeal to the elimination of the dualism of conceptual scheme and experiential content (...)
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