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  1. Reviews : Richard Rorty, Contingency, Irony and Solidarity (Cambridge University Press, 1989).Ruth Abbey - 1990 - Thesis Eleven 25 (1):170-172.
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  2. Philosophy and the Mirror of Nature Richard Rorty Princeton, NJ: Princeton University Press, 1979. Pp. Xv, 401.William Abbott & Angus Kerr-Lawson - 1983 - Dialogue 22 (1):175-178.
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  3. Rorty's Philosophy of Education: Between Orthodoxy and Vulgar Relativism.Rhoderick Abellanosa - 2010 - Kritike 4 (2):87-104.
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  4. Quantum Irony and Classical Common Sense: Encouraging Rortian Solidarity and the Postmetaphysical Culture Through Decoherence and the Copenhagen Interpretation.Fred Abong - unknown
    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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  5. Pragmatism, Artificial Intelligence, and Posthuman Bioethics: Shusterman, Rorty, Foucault. [REVIEW]Jerold J. Abrams - 2004 - 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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  6. Richard Rorty.Solidarity Rather Than Relativism Or Absolutism - 2003 - In Steven Luper (ed.), Essential Knowledge: Readings in Epistemology. Longman.
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  7. Verdad y Objetividad: Una defensa de Rorty.Juan José Acero - 2009 - Revista Portuguesa de Filosofia 65:923 - 956.
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  8. Aristotle on Eudaimonia.J. Ackrill - 1980 - In Amélie Oksenberg Rorty (ed.), Essays on Aristotle's Ethics. Berkeley, CA: University of California Press. pp. 15-34.
    Originally published in Proceedings of the British Academy 60 (1974), 339-359.
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  9. Richard Rorty: el liberalismo con rostro humano.Iñaki Oneca Agurruza - 2007 - Aposta 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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  10. Rorty's Anti-Representationalism in the Context of Sexual Violence.Linda Martin Alcoff - 2010 - In Marianne Janack (ed.), Feminist Interpretations of Richard Rorty. Pennsylvania State University Press.
  11. Richard Rorty And Dewey's Metaphysics Of Experience.Thomas Alexander - 1980 - Southwest Philosophical Studies 5.
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  12. Postmodern Pragmatism and Skeptical Hermeneutics: Richard Rorty and Odo Marquard.Barry Allen - 2013 - Contemporary Pragmatism 10 (1):91-111.
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  13. Review of Neil Gross, Richard Rorty: The Making of an American Philosopher[REVIEW]Barry Allen - 2008 - Notre Dame Philosophical Reviews 2008 (10).
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  14. In Memoriam Richard Rorty.Barry Allen - 2007 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 11 (2):409-414.
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  15. In Memoriam Richard Rorty.Barry Allen & C. G. Prado - 2007 - Symposium 11 (2):409-414.
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  16. The Situated Critic or the Loyal Critic? Rorty and Walzer on Social Criticism.Jonathan Allen - 1998 - 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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  17. Review of Amelie Oksenberg Rorty, James Schmidt (Eds.), Kant's Idea for a Universal History with a Cosmopolitan Aim: A Critical Guide[REVIEW]Michael Allen - 2009 - Notre Dame Philosophical Reviews 2009 (11).
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  18. Rorty and the Scope of Non-Justificatory Philosophy, Part I.R. T. Allen - 1984 - Tradition and Discovery 12 (2):33-35.
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  19. Rorty and the Scope of Non-Justificatory Philosophy - II.Richard Allen - 1985 - Tradition and Discovery 13 (2):29-33.
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  20. La Filosofía de Richard Rorty: Entre Pragmatismo y Relativismo.Colomina Almiñana, Juan José & Vicente Raga Rosaleny (eds.) - 2010 - Biblioteca Nueva.
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  21. Eliminativismo, Materialismo y Teoría de la Identidad. La Filosofía de la Mente de Richard Rorty.Juan José Colomina Almiñana - 2010 - In Colomina Almiñana, Juan José & Vicente Raga Rosaleny (eds.), La Filosofía de Richard Rorty: Entre Pragmatismo y Relativismo. Biblioteca Nueva.
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  22. The Ironist and the Romantic: Reading Richard Rorty and Stanley Cavell. [REVIEW]Alexander Altonji - 2016 - Graduate Faculty Philosophy Journal 37 (1):187-191.
  23. Richard Rorty and the "Tricoteuses".Celia Amorós - 1997 - Constellations 3 (3):364-376.
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  24. Between Language and History: Rorty's Promised Land.Frank R. Ankersmit - 1997 - Common Knowledge 6:44-78.
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  25. Richard Rorty: Cuando la filosofía pierde su lustre de espejo (Notas).José Luis Arce Carrascoso - 2000 - Convivium: revista de filosofía 13:199-206.
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  26. Contingency, Irony, and Solidarity.Richard J. Arneson & Richard Rorty - 1992 - Philosophical Review 101 (2):475.
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  27. Rorty's Pragmatism and Bioethics.John D. Arras - 2003 - 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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  28. Richard Rorty's Anti-Foundationalism and Traditional Philosophy's Claim of Social Relevance.Manuel Arriaga - 2005 - International Philosophical Quarterly 45 (4):467-482.
    The paper is a critical examination of Rorty’s argument against foundationalism, on which depends his view of the social irrelevance of traditional philosophy. I try to demonstrate the incoherence and speciousness of his reasoning against foundationalism and in the process refute his view that traditional philosophy is a tool which can and should be cast off from the public, and even from the private, sphere of human life and that its universal concepts can therefore be circumvented. This demonstration is accomplished (...)
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  29. The Call of Metaphor: Richard Rorty's Politics of Language.Sonia Arribas - 2007 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 40:305-328.
    This article deals with Donald Davidson's concept of metaphor and Richard Rorty's use of it for his version of political liberalism. Rorty assumes that metaphor is a linguistic element that is impossible to understand. Metaphor is an unintelligible "call" that, from within the private sphere, provokes in individuals the desire to create alternative forms of life. Once metaphor has become literal, it -- and the new form of life that it entails -- can form part of public life. Metaphor is (...)
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  30. Interview With Richard Rorty.Yubraj Aryal - 2006 - Journal of Philosophy: A Cross-Disciplinary Inquiry 2 (5):55-57.
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  31. Has Richard Rorty a Moral Philosophy?Muhammad Asghari - 2015 - Journal of Philosophical Investigations at University of Tabriz 17 (9):53-74.
    I try to show that Richard Rorty, although is not a moral philosopher like Kant, nerveless, has moral philosophy that must be taken seriously. Rorty was not engaged with moral philosophy in the systematic manner common among leading modern and contemporary moral philosophers. This paper has two parts: first part, in brief, is concerned with principles of his philosophy such as anti-essentialism, Darwinism, Freudism, and historicism. Second part which be long and detailed, considers many moral themes in Rorty's thought such (...)
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  32. Liberalism as a Lifestyle: Interpreting Rorty's Way of Approaching Liberalism.Kobi Assoulin - 2009 - 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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  33. Rorty on Language and the World.Bruce Aune - 1972 - Journal of Philosophy 69 (19):665.
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  34. El Credo Liberal de Richard Rorty: Rorty, Richard: Una Ética Para Laicos. Buenos Aires, Katz, 2009.Martha Palacio Avendaño - 2009 - Astrolabio: Revista Internacional de Filosofía 8:78-81.
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  35. La paradoja de lo público en Richard Rorty.Martha Palacio Avendaño - 2008 - 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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  36. A Response to Amelie Oksenberg Rorty.Margalit Avishai & Halbertal Moshe - 1995 - Social Research 62 (1).
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  37. The Present Dilemma in Philosophy.Guy Axtell - 2006 - Contemporary Pragmatism 3 (1):15-35.
    In opening the Lowell Lectures of 1906 with "The Present Dilemma in Philosophy," William James confounded his audience with the initial thesis that "The history of philosophy is to a great extent that of a certain clash of temperaments." This article revisits James's thesis, using the latitude afforded by his title to describe a different dilemma than he was concerned with in his lecture. Pragmatism can be applied to diagnose the apparently irreconcilable perspectives that give rise to a dilemma about (...)
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  38. Richard Rorty, The Consequences of Pragmatism. [REVIEW]Jay Bachrach - 1984 - Philosophy in Review 4:129-131.
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  39. Richard Rorty, The Consequences of Pragmatism Reviewed By.Jay E. Bachrach - 1984 - Philosophy in Review 4 (3):129-131.
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  40. Rorty and Pragmatic Social Criticism.M. Bacon - 2006 - 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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  41. Richard Rorty : Liberalism, Irony, and Social Hope.Michael Bacon - 2011 - In Catherine H. Zuckert (ed.), Political Philosophy in the Twentieth Century: Authors and Arguments. Cambridge University Press.
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  42. Richard Rorty, Philosophy as Cultural Politics (Cambridge: Cambridge University Press, 2007), Paperback, Isbn 9780521698351, 218 Pages,£ 15.99. [REVIEW]Michael Bacon - 2008 - Critical Horizons 9 (1):102-104.
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  43. A Defence of Liberal Ironism.Michael Bacon - 2005 - 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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  44. Liberal Universalism: On Brian Barry and Richard Rorty.Michael Bacon - 2003 - 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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  45. PLURALISM AND THE PLACE OF RELIGION IN A DEMOCRATIC SOCIETY: EMPHASIZING RORTY'S VIEW.Khosrow Bagheri - 2005 - 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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  46. Rorty, Davidson and Truth.Maria Baghramian - 1990 - Ratio 3 (2):101-116.
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  47. Book Review:Philosophy in History: Essays on the Historiography of Philosophy. Richard Rorty, J. B. Schneewind, Quentin Skinner. [REVIEW]Terence Ball - 1986 - Ethics 97 (1):281-.
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  48. Rorty's Ethical de-Divinization of the Moralist Self.Michael D. Barber - 2006 - 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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  49. A Moment of Unconditional Validity? Schutz and the Habermas/Rorty Debate.Michael D. Barber - 2004 - 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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  50. Rorty's Painful Liberalism.Giorgio Barcuhello - 2002 - 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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