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  1. Ruth Abbey (1990). Reviews : Richard Rorty, Contingency, Irony and Solidarity (Cambridge University Press, 1989). Thesis Eleven 25 (1):170-172.
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  2. 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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  3. Rhoderick Abellanosa (2010). Rorty's Philosophy of Education: Between Orthodoxy and Vulgar Relativism. Kritike: An Online Journal of Philosophy 4 (2):87-104.
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  4. 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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  5. Fred Abong, Quantum Irony and Classical Common Sense: Encouraging Rortian Solidarity and the Postmetaphysical Culture Through Decoherence and the Copenhagen Interpretation.
    This thesis explores the manner in which the vocabularies of quantum and classical physics can be redescribed in the vocabulary of Richard Rorty’s ironist and common sense dyad, and vice-versa. Of primary concern in this exploration is an examination of the ways in which such a redescription might encourage the realization of Rorty’s postmetaphysical culture and its attendant model of human solidarity. It is suggested that the concept of decoherence in the quantum mechanical tradition will prove especially useful to the (...)
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  6. 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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  7. Solidarity Rather Than Relativism Or Absolutism (2003). Richard Rorty. In Steven Luper (ed.), Essential Knowledge: Readings in Epistemology. Longman.
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  8. Juan José Acero (2009). Verdad y Objetividad: Una defensa de Rorty. Revista Portuguesa de Filosofia 65:923 - 956.
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  9. J. Ackrill (1980). Aristotle on Eudaemonia'in A. Rorty Ed. In Amélie Oksenberg Rorty (ed.), Essays on Aristotle's Ethics. University of California Press.
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  10. Iñaki Oneca Agurruza (2007). Richard Rorty: el liberalismo con rostro humano. Aposta: Revista de Ciencias Sociales 35:4.
    Richard Rorty is one of the most important philosophers of our current world. His thought, inside the movement known as pragmatism, has had a great influence in the North American universities. This article treats on his principal work, Philosophy and future, in that the central concepts of the philosophy they are put in context, looking for it real utility and assuming the conflicts that they generate.
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  11. 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.
  12. Thomas Alexander (1980). Richard Rorty And Dewey's Metaphysics Of Experience. Southwest Philosophical Studies 5.
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  13. Barry Allen (2013). Postmodern Pragmatism and Skeptical Hermeneutics: Richard Rorty and Odo Marquard. Contemporary Pragmatism 10 (1):91-111.
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  14. 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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  15. 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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  16. 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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  17. R. T. Allen (1984). Rorty and the Scope of Non-Justificatory Philosophy, Part I. Tradition and Discovery 12 (2):33-35.
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  18. Richard Allen (1985). Rorty and the Scope of Non-Justificatory Philosophy - II. Tradition and Discovery 13 (2):29-33.
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  19. Colomina Almiñana, Juan José & Vicente Raga Rosaleny (eds.) (2010). La Filosofía de Richard Rorty: Entre Pragmatismo y Relativismo. Biblioteca Nueva.
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  20. Juan José Colomina Almiñana (2010). Eliminativismo, Materialismo y Teoría de la Identidad. La Filosofía de la Mente de Richard Rorty. In Colomina Almiñana, Juan José & Vicente Raga Rosaleny (eds.), La Filosofía de Richard Rorty: Entre Pragmatismo y Relativismo. Biblioteca Nueva.
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  21. Celia Amorós (1997). Richard Rorty and the "Tricoteuses". Constellations 3 (3):364-376.
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  22. Frank R. Ankersmit (1997). Between Language and History: Rorty's Promised Land. Common Knowledge 6:44-78.
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  23. José Luis Arce Carrascoso (2000). Richard Rorty: Cuando la Filosofía Pierde Su Lustre de Espejo (Notas). Convivium 13:199-206.
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  24. 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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  25. Yubraj Aryal (2006). Interview With Richard Rorty. Journal of Philosophy: A Cross-Disciplinary Inquiry 2 (5):55-57.
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  26. 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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  27. Bruce Aune (1972). Rorty on Language and the World. Journal of Philosophy 64 (19):665-667.
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  28. Martha Palacio Avendaño (2009). El Credo Liberal de Richard Rorty: Rorty, Richard: Una Ética Para Laicos. Buenos Aires, Katz, 2009. Astrolabio: Revista Internacional de Filosofía 8:78-81.
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  29. Martha Palacio Avendaño (2008). La paradoja de lo público en Richard Rorty. Ideas Y Valores 57 (138):119-132.
    El concepto de lo público en Richard Rorty, heredero de la tradición liberal, admite ser tratado como parte de un juego del lenguaje denominado liberalismo democrático. En ese sentido, una de las reglas de este juego para saber si una jugada es válida consiste en asumir la distinción entre esfera pú..
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  30. Margalit Avishai & Halbertal Moshe (1995). A Response to Amelie Oksenberg Rorty. Social Research 62 (1).
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  31. Jay Bachrach (1984). Richard Rorty, The Consequences of Pragmatism. [REVIEW] Philosophy in Review 4:129-131.
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  32. Jay E. Bachrach (1984). Richard Rorty, The Consequences of Pragmatism Reviewed By. Philosophy in Review 4 (3):129-131.
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  33. 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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  34. 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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  35. 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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  36. Michael Bacon (2005). A Defence of Liberal Ironism. Res Publica 11 (4):403-423.
    Richard Rorty’s notion of ironism has been widely criticized for entailing frivolity and light-mindedness, for being inimical to moral commitment and, perhaps most importantly, for its putative incompatibility with his vision of liberalism. This paper suggests that these criticisms are misplaced, stemming from a misunderstanding of ironism that Rorty’s presentation has itself in part encouraged. The paper goes on to argue that ironism is not only consistent with the liberal society which Rorty favours, but that it can serve such a (...)
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  37. 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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  38. Khosrow Bagheri (2005). PLURALISM AND THE PLACE OF RELIGION IN A DEMOCRATIC SOCIETY: EMPHASIZING RORTY'S VIEW. THE INTERNATIONAL JOURNAL OF HUMANITIES (THE JOURNAL OF HUMANITIES) 12 (3):29-40.
    Asking about the place of religion in a democratic society refers straightforwardly to the kind of pluralism we adopt. Given that intra-societal tensions mark out a democratic pluralistic society, then it seems that there is no doubt that there should be a place for religion and religious people in it. What is crucial for a democratic society is taking a suitable view on pluralism. There could be, at least, two versions of pluralism: Incommensurable or radical and commensurable or moderate. It (...)
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  39. Maria Baghramian (1990). Rorty, Davidson and Truth. Ratio 3 (2):101-116.
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  40. 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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  41. 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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  42. 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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  43. Giorgio Barcuhello (2002). Rorty's Painful Liberalism. Bijdragen 63 (1):22-45.
    My paper is going to illustrate how a universal normative ground can be individuated behind Richard Rorty’s political philosophy, chiefly as he develops it in his well-known Contingency, Irony, and Solidarity. I shall show how a foundational moral assumption is constantly backing his active defence of liberalism, which defines “cruelty” as “the worst thing we do” and claims that “no well-grounded theoretical answer” can be given in reply to the interrogative “why not be cruel?” After delineating very briefly Rorty’s two (...)
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  44. Nayara Barros (2012). Uma Avaliação Preliminar Do Diálogo Entre O Pragmatismo de Richard Rorty Eo Feminismo de Nancy Fraser/a Previous Assessment of Dialogue Between Richard Rorty's Pragmatism and Nancy Fraser's Feminism. Cadernos Do Pet Filosofia 3 (5):64-72.
    O presente trabalho pretende resgatar o debate entre Richard Rorty e Nancy Fraser, ocorrido no início da década de 1990, especificamente a partir do texto Feminismo e Pragmatismo apresentado na Tanner Lectures on Human Value. Nesta conferência o filósofo discorreu sobre a possibilidade de conciliação entre o seu pragmatismo e o feminismo. Rorty aborda o feminismo enquanto autocriação da mulher através da “redescrição” mediante a manifestação poética, onde o filósofo encara as feministas como criadoras do novo. Em seguida, exporemos a (...)
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  45. Robert L. Barry (1979). Amelie Oskenberg Rorty: "The Identities of Persons". [REVIEW] The Thomist 43 (2):347.
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  46. Lauren Swayne Barthold (2005). How Hermeneutical is He? A Gadamerian Analysis of Richard Rorty. Philosophy Today 49 (3):236-244.
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  47. Giorgio Baruchello (2007). Disciplinary Divisions and Petty Academics: Three Reminiscences and One Rumination in Memory of Richard Rorty. Appraisal 6.
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  48. Giorgio Baruchello (2003). Irony and its Limits: An Essay on Richard Rorty. Appraisal 4.
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  49. Giorgio Baruchello (2002). Rorty's Painful Liberalism. Bijdragen 63 (1):22-45.
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  50. Giorgio Baruchello & Ralph Weber, 'Who Are We?' On Rorty, Rhetoric, and Politics.
    It is not unusual to think of Rorty’s work as a success in rhetoric and a failure in political philosophy. In this article we re-evaluate this assessment by analyzing a typical feature of Rorty’s writing: his frequent use of “we so-and-so.” Taking stock of the existing literature on the subject we discuss how Rorty’s use of the “we” was received by peers and how he himself made sense of it. We then analyze Rorty’s oeuvre in order to show that a (...)
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