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Respuesta a Jürgen Habermas

In Robert Brandom (ed.), Rorty and His Critics. Blackwell (2000)

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  1. Naturalism, Science and the Supernatural.Steve Clarke - 2009 - Sophia 48 (2):127-142.
    There is overwhelming agreement amongst naturalists that a naturalistic ontology should not allow for the possibility of supernatural entities. I argue, against this prevailing consensus, that naturalists have no proper basis to oppose the existence of supernatural entities. Naturalism is characterized, following Leiter and Rea, as a position which involves a primary commitment to scientific methodology and it is argued that any naturalistic ontological commitments must be compatible with this primary commitment. It is further argued that properly applied scientific method (...)
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  • “Dismantling the Master's House”: Freedom as Ethical Practice in Brandom and Foucault.Jason A. Springs - 2009 - Journal of Religious Ethics 37 (3):419-448.
    This article makes a case for the capacity of "social practice" accounts of agency and freedom to criticize, resist, and transform systemic forms of power and domination from within the context of religious and political practices and institutions. I first examine criticisms that Michel Foucault's analysis of systemic power results in normative aimlessness, and then I contrast that account with the description of agency and innovative practice that pragmatist philosopher Robert Brandom identifies as "expressive freedom." I argue that Brandom can (...)
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  • Beyond Radical Interpretation: Individuality as the Basis of Historical Understanding.Serge Grigoriev - 2009 - European Journal of Philosophy 17 (4):489-503.
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  • Truth and Justification: A Difference That Makes a Difference.Giorgio Volpe - 2015 - Philosophia 43 (1):217-232.
    Apparently, aiming to comply with the norm ‘Believe that P if and only if the proposition that P is true’ can hardly differ from aiming to comply with the norm ‘Believe that P if and only if the proposition that P is epistemically justified’. So one may be tempted to agree with Richard Rorty that the distinction between truth and justification is pragmatically useless because it cannot make any difference ‘when the question is about what I should believe now’. I (...)
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  • Rorty on Politics, Culture, and Philosophy: A Defence of His Romanticism.Miklós Nyírő - 2009 - Human Affairs 19 (1).
  • Philosophy, Social Hope and Democratic Criticism: Critical Theory for a Global Age.Shane O' Neill - 2008 - Critical Horizons 9 (1):60-76.
    The attempt to connect philosophy and social hope has been one of the key distinguishing features of critical theory as a tradition of enquiry. This connection has been questioned forcefully from the perspective of a post-philosophical pragmatism, as articulated by Rorty. In this article I consider two strategies that have been adopted by critical theorists in seeking to reject Affection Rorty's suggestion that we should abandon the attempt to ground social hope in philosophical reason. We consider argumentative strategies of the (...)
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  • The Relevance of Ontological Commitments in Social Sciences: Realist and Pragmatist Viewpoints.Osmo Kivinen & Tero Piiroinen - 2004 - Journal for the Theory of Social Behaviour 34 (3):231–248.
    The article discusses the relevance of ontology, the metaphysical study of being, in social sciences through a comparison of three distinct outlooks: Roy Bhaskar's version of critical realism, a pragmatic realist approach the most renowned representatives of which are Rom Harré and Hilary Putnam, and the authors’ own synthesis of the pragmatist John Dewey's and the neopragmatist Richard Rorty's ideas, here called methodological relationalism. The Bhaskarian critical realism is committed to the heavy ontological furniture of metaphysical transcendentalism, resting on essentialist (...)
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  • 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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  • Beyond Radical Interpretation: Individuality as the Basis of Historical Understanding.Serge Grigoriev - 2009 - European Journal of Philosophy 17 (4):489-503.
    Owing in part to Rorty’s energetic promotional efforts, Davidson’s philosophy of language has received much attention in recent decades from quarters most diverse, creating at times a sense of an almost protean versatility. Conspicuously missing from the rapidly growing literature on the subject is a sustained discussion of the relationship between Davidson’s interpretive theory and history: an omission all the more surprising since a comparison between Davidson and Gadamer has been pursued at some length and now, it seems,abandoned—all without as (...)
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  • Pragmatism on Solidarity, Bullshit, and Other Deformities of Truth.Cheryl Misak - 2008 - Midwest Studies in Philosophy 32 (1):111-121.
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  • Hesiod the Cosmopolitan: Utopian and Dystopian Discourse and Ethico-Political Education.Marianna Papastephanou - 2008 - Ethics and Education 3 (2):89-105.
    The modern tendency to treat all Greek Golden Age textuality as apolitical and escapist has contributed to the ongoing neglect of the first Western educational text, Hesiod's Works and days. Most commentators have missed the interplay of utopian and dystopian images in Hesiodic poetry for lack of the appropriate conceptual framework. Once the escapist prejudice is overcome, the Hesiodic text appears as the first extant Occidental coupling of political utopianism with emancipatory ethico-political education. Once freed of its dated metaphysical-theological resonances, (...)
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  • Social Performance as Cultural Critique: Critical Theory Beyond Bourdieu and Habermas.Kyung‐Man Kim - 2018 - Journal for the Theory of Social Behaviour 48 (4):455-474.
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  • Habermas on Understanding: Virtual Participation, Dialogue and the Universality of Truth. [REVIEW]Kyung-Man Kim - 2011 - Human Studies 34 (4):393-406.
    Although the success of Habermas’s theory of communicative action depends on his dialogical model of understanding in which a theorist is supposed to participate in the debate with the actors as a ‘virtual participant’ and seek context-transcendent truth through the exchange of speech acts, current literature on the theory of communicative action rarely touches on the difficulties it entails. In the first part of this paper, I will examine Habermas’s argument that understanding other cultural practices requires the interpreter to virtually (...)
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  • Humanising Sociological Knowledge.Marcus Morgan - 2016 - Social Epistemology 30 (5-6):555-571.
    This paper elaborates on the value of a humanistic approach to the production and judgement of sociological knowledge by defending this approach against some common criticisms. It argues that humanising sociological knowledge not only lends an appropriate epistemological humility to the discipline, but also encourages productive knowledge development by suggesting that a certain irreverence to what is considered known is far more important for generating useful new perspectives on social phenomena than defensive vindications of existing knowledge. It also suggests that (...)
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  • Modeling Psychological Attributes in Psychology – An Epistemological Discussion: Network Analysis Vs. Latent Variables.Hervé Guyon, Bruno Falissard & Jean-Luc Kop - 2017 - Frontiers in Psychology 8.
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  • The Fruits of Irony: Gaining Insight Into How We Make Meaning of the World.Roel van Goor & Frieda Heyting - 2006 - Studies in Philosophy and Education 25 (6):479-496.
  • Rorty Versus Hartshorne, or, Poetry Versus Metaphysics.Daniel A. Dombrowski - 2007 - Metaphilosophy 38 (1):88–110.
    The purpose of this article is to explore the relationship between the thought of Richard Rorty and that of his former teacher, Charles Hartshorne. There are important similarities between the two, but ultimately the differences are more readily apparent, especially in terms of the battle between poetry (in the wide sense of the term conceived by Rorty) and (Hartshornian) metaphysics. Hartshorne is defended against Rorty.
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  • Normative Phenomenalism: On Robert Brandom's Practice-Based Explanation of Meaning.Ronald Loeffler - 2005 - European Journal of Philosophy 13 (1):32-69.
  • Moral Antirealism, Internalism, and Sport.William J. Morgan - 2004 - Journal of the Philosophy of Sport 31 (2):161-183.
  • Philosophy, Social Hope and Democratic Criticism: Critical Theory for a Global Age.Shane O' Neill - 2008 - Critical Horizons 9 (1):60.
    The attempt to connect philosophy and social hope has been one of the key distinguishing features of critical theory as a tradition of enquiry. This connection has been questioned forcefully from the perspective of a post-philosophical pragmatism, as articulated by Rorty. In this article I consider two strategies that have been adopted by critical theorists in seeking to reject Rorty's suggestion that we should abandon the attempt to ground social hope in philosophical reason. We consider argumentative strategies of the philosophical (...)
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  • Occasions for Making Sense of Sport: Celebrating Morgan’s View.Graham McFee - 2018 - Sport, Ethics and Philosophy 12 (4):435-452.
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  • Rorty, Religion and the Public–Private Distinction.L. S. Barthold - 2012 - Philosophy and Social Criticism 38 (8):861-878.
  • The Art of Writing in the Republic of Philosophy.Rita Elizabeth Risser - forthcoming - Journal of Philosophy of Education.
  • Social Philosophy: A Reconstructive or Deconstructive Discipline?J. Pedersen - 2012 - Philosophy and Social Criticism 38 (6):619-643.
    Social philosophy is a somewhat broad and imprecise term. In this article I discuss the social philosophy of Habermas, Foucault and Honneth, arguing that the latter’s work is an interesting, but not unproblematic, conception of the discipline. Following Habermas and Honneth, I argue that social philosophy should be reconstructive, but incorporate insights from Foucault. Specifically, reconstructive social philosophy can be both normative and descriptive, and at the same time establish a dialectical relationship between philosophy and the social sciences, thus fulfilling (...)
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  • Empiricist Pragmatism.José L. Zalabardo - 2016 - Philosophical Issues 26 (1):441-461.
  • A Meaning Holistic Solution of Subject–Object Dualism – its Implications for the Human Sciences.Tero Piiroinen - 2018 - History of the Human Sciences 31 (3):64-82.
  • Sport Philosophy Inquiry in 3D: A Pragmatic Response to the Philosophy Paradox.Tim L. Elcombe - 2018 - Sport, Ethics and Philosophy 12 (3):317-333.
    A paradoxical attitude exists toward professional philosophy: philosophical inquiry is considered important and complex, but professionals are deemed irrelevant and unnecessary. This paradox doubly affects sport philosophy as evidenced by the field’s marginalization in higher education and sociopolitical discourse. To counter the sport philosophy paradox, I present a pragmatically oriented three-dimensional approach to inquiry that turns the field “inside-out”. A community of engaged, melioratively oriented sport philosophy inquirers in this 3D model collectively conducts theoretical, applied, and instrumental inquiry. Each dimension (...)
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  • Rortian Realism.Jonathan Knowles - 2018 - Metaphilosophy 49 (1-2):90-114.
    This paper motivates and defends “Rortian realism,” a position that is Rortian in respect of its underlying philosophical theses but non-Rortian in terms of the lessons it draws from these for cultural politics. The philosophical theses amount to what the paper calls Rorty's “anti-representationalism”, arguing that AR is robust to critique as being anti-realist, relativist, or sceptical, invoking Rorty's historicism/ethnocentrism as part of the defence. The latter, however, creates problems for Rorty in so far as his reformative views on the (...)
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  • Normative Engagement Across Difference: Pragmatism, Dialogic Inclusion, and Social Practices.Clayton Chin - 2018 - Philosophy and Social Criticism 44 (3):302-325.
    This article addresses the problem of inter-normative engagement, of constructing dialogical interaction across substantive normative difference. Focusing on how this affects democratic and pluralistic contexts, it argues that a social-practice-based approach to normativity and reasoning offers unique resources to understand and frame such encounters. It specifically draws on pragmatism and the work of Richard Rorty to reframe normativity, authority, identity, and reason, linking these understandings to recent trends to deliberative political inclusivism in democratic theory. The upshot is that framing inter-normative (...)
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  • Beyond Justification: Habermas, Rorty and the Politics of Cultural Change.K. -M. Kim - 2014 - Theory, Culture and Society 31 (6):103-123.
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  • Neo-Pragmatist (Practice-Based) Theories of Meaning.Ronald Loeffler - 2009 - Philosophy Compass 4 (1):197-218.
    In recent years, several systematic theories of linguistic meaning have been offered that give pride of place to linguistic practice, or the process of linguistic communication. Often these theories are referred to as neo-pragmatist or new pragmatist; I call them 'practice-based'. According to practice-based theories of meaning, the process of linguistic communication is somehow constitutive of, or otherwise essential for the existence of, propositional linguistic meaning. Moreover, these theories disavow, or downplay, the semantic importance of inflationary notions of representation. I (...)
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  • On Classical and Neo-Analytic Forms of Pragmatism.Tom Rockmore - 2005 - Metaphilosophy 36 (3):259-271.
  • The Pragmatist Enlightenment (and its Problematic Semantics).Robert B. Brandom - 2004 - European Journal of Philosophy 12 (1):1–16.
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  • Can a Discursive Pragmatism Guarantee Objectivity?: Habermas and Brandom on the Correctness of Norms.James Swindal - 2007 - Philosophy and Social Criticism 33 (1):113-126.
    rgen Habermas both agree that all theoretical and practical determinations are normative affairs. But what grants this normative order the power to be objective ? While Brandom assumes that ever new appeals to reliable perceptual judgments and inferentialist determinations eventuate objectivity, Habermas thinks that such an objectivistic presumption fails to sustain a thoroughgoing critique of norms. He insists that Brandom’s model of the determination of norms cannot transcend the limits of the given social community the actors share. Habermas thus delimits (...)
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  • Charles Peirce's Limit Concept of Truth.Catherine Legg - 2014 - Philosophy Compass 9 (3):204-213.
    This entry explores Charles Peirce's account of truth in terms of the end or ‘limit’ of inquiry. This account is distinct from – and arguably more objectivist than – views of truth found in other pragmatists such as James and Rorty. The roots of the account in mathematical concepts is explored, and it is defended from objections that it is (i) incoherent, (ii) in its faith in convergence, too realist and (iii) in its ‘internal realism’, not realist enough.
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  • Rorty's Debt to Sellarsian Metaphysics.Carl B. Sachs - 2013 - Metaphilosophy 44 (5):682-707.
    Rorty regards himself as furthering the project of the Enlightenment by separating Enlightenment liberalism from Enlightenment rationalism. To do so, he rejects the very need for explicit metaphysical theorizing. Yet his commitments to naturalism, nominalism, and the irreducibility of the normative come from the metaphysics of Wilfrid Sellars. Rorty's debt to Sellars is concealed by his use of Davidsonian arguments against the scheme/content distinction and the nonsemantic concept of truth. The Davidsonian arguments are used for Deweyan ends: to advance secularization (...)
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