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Robert B. Talisse [95]Robert Basil Talisse [1]
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Robert B. Talisse
Vanderbilt University
  1.  16
    Democracy and Moral Conflict.Robert B. Talisse - 2011 - Cambridge University Press.
    Why democracy? Most often this question is met with an appeal to some decidedly moral value, such as equality, liberty, dignity or even peace. But in contemporary democratic societies, there is deep disagreement and conflict about the precise nature and relative worth of these values. And when democracy votes, some of those who lose will see the prevailing outcome as not merely disappointing, but morally intolerable. How should citizens react when confronted with a democratic result that they regard as intolerable? (...)
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  2. A Pragmatist Philosophy of Democracy : Communities of Inquiry.Robert B. Talisse - 2007 - Routledge.
    Email and ethics -- Causation and laws of nature -- Internalism and epistemology -- Einstein, relativity, and absolute simultaneity -- Epistemology modalized -- Truth and speech acts -- Fiction, narrative, and knowledge -- A pragmatist philosophy of democracy.
     
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  3.  27
    Belief and the Error Theory.Andrew T. Forcehimes & Robert B. Talisse - 2016 - Ethical Theory and Moral Practice 19 (4):849-856.
    A new kind of debate about the normative error theory has emerged. Whereas longstanding debates have fixed on the error theory’s plausibility, this new debate concerns the theory’s believability. Bart Streumer is the chief proponent of the error theory’s unbelievability. In this brief essay, we argue that Streumer’s argument prevails against extant critiques, and then press a criticism of our own.
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  4.  18
    Sustaining Democracy: Folk Epistemology and Social Conflict.Robert B. Talisse - 2013 - Critical Review of International Social and Political Philosophy 16 (4):500-519.
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  5. Why We Argue : A Guide to Political Disagreement.Scott F. Aikin & Robert B. Talisse - 2013 - Routledge.
    Why We Argue : A Guide to Political Disagreement presents an accessible and engaging introduction to the theory of argument, with special emphasis on the way argument works in public political debate. The authors develop a view according to which proper argument is necessary for one’s individual cognitive health; this insight is then expanded to the collective health of one’s society. Proper argumentation, then, is seen to play a central role in a well-functioning democracy. Written in a lively style and (...)
     
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  6. Epistemic Abstainers, Epistemic Martyrs, and Epistemic Converts.Scott F. Aikin, Michael Harbour & Robert B. Talisse - 2010 - Logos and Episteme 1 (2):211-219.
    An intuitive view regarding the epistemic significance of disagreement says that when epistemic peers disagree, they should suspend judgment. This abstemious view seems to embody a kind of detachment appropriate for rational beings; moreover, it seems to promote a kind of conciliatory inclination that makes for irenic and cooperative further discussion. Like many strategies for cooperation, however, the abstemious view creates opportunities for free-riding. In this essay, the authors argue that the believer who suspends judgment in the face of peer (...)
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  7.  62
    Does Public Ignorance Defeat Deliberative Democracy?Robert B. Talisse - 2004 - Critical Review 16 (4):455-463.
    Abstract Richard Posner and Ilya Somin have recently posed forceful versions of a common objection to deliberative democracy, the Public Ignorance Objection. This objection holds that demonstrably high levels of public ignorance render deliberative democracy practically impossible. But the public?ignorance data show that the public is ignorant in a way that does not necessarily defeat deliberative democracy. Posner and Somin have overestimated the force of the Public Ignorance Objection, so the question of deliberative democracy's practical feasibility is still open.
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  8.  19
    Can Value Pluralists Be Comprehensive Liberals? Galston's Liberal Pluralism.Robert B. Talisse - 2004 - Contemporary Political Theory 3 (2):127-139.
    In this paper, the author engages William Galston's recent attempt to revive the Berlinian project of developing a comprehensive theory of liberalism from value pluralist premises. The author's argument maintains that, despite Galston's attempts, the value pluralist in fact has no resources with which to recommend a liberal political order over a variety of illiberal regimes, and that, further, Galston's own justificatory strategy is indistinguishable from the later Rawls's noncomprehensive, ‘political' liberalism. Although the argument engages the work of Berlin and (...)
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  9. Still Searching for a Pragmatist Pluralism.Robert B. Talisse & Scott F. Aikin - 2005 - Transactions of the Charles S. Peirce Society 41 (1):145 - 160.
  10.  30
    Debate: Pragmatist Epistemology and Democratic Theory: A Reply to Eric MacGilvray.Cheryl Misak & Robert B. Talisse - 2014 - Journal of Political Philosophy 22 (3):366-376.
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  11.  10
    Why We Argue: A Sketch of an Epistemic-Democratic Program.Scott F. Aikin & Robert B. Talisse - 2014 - Inquiry: Critical Thinking Across the Disciplines 29 (2):60-67.
    This essay summarizes the research program developed in our new book, Why We Argue : A Guide to Political Disagreement. Humans naturally want to know and to take themselves as having reason on their side. Additionally, many people take democracy to be a uniquely proper mode of political arrangement. There is an old tension between reason and democracy, however, and it was first articulated by Plato. Plato’s concern about democracy was that it detached political decision from reason. Epistemic democrats attempt (...)
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  12.  52
    On the Supposed Tension in Peirce’s “Fixation of Belief”.Robert B. Talisse - 2001 - Journal of Philosophical Research 26:561-569.
    Recent commentaries on “The Fixation of Belief” have located and emphasized an inconsistency or “tension” in Peirce’s central argument. On the one hand, Peirce maintains that “the settlement of opinion is the sole object of inquiry”; on the other, he wants to establish that the method of science is superior to all other methods of inquiry. The tension arises from the fact that whereas Peirce dismisses the methods of tenacity, authority, and a priority on the grounds that they cannot fulfill (...)
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  13. Toward a Social Epistemic Comprehensive Liberalism.Robert B. Talisse - 2008 - Episteme 5 (1):pp. 106-128.
    For well over a decade, much of liberal political theory has accepted the founding premise of Rawls's political liberalism, according to which the fact of reasonable pluralism renders comprehensive versions of liberalism incoherent. However, the founding premise presumes that all comprehensive doctrines are moral doctrines. In this essay, the author builds upon recent work by Allen Buchanan and develops a comprehensive version of liberalism based in a partially comprehensive social epistemic doctrine. The author then argues that this version of liberalism (...)
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  14.  7
    Deweyan Democracy and the Rawlsian Problematic: A Reply to Joshua Forstenzer.Robert B. Talisse - 2017 - Transactions of the Charles S. Peirce Society 53 (4):579.
    For over a decade I have been arguing that Deweyan democracy fails an intuitive test for political legitimacy.1 According to this test, a political order can be legitimate only if the principles underlying its most fundamental institutions are insusceptible to reasonable rejection. Crucially, reasonable functions here as a technical term; a principle is reasonably rejectable when its rejection is consistent with embracing the ideal of a constitutional democracy as a fair system of social cooperation among free and equal moral persons. (...)
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  15.  25
    Reply to Festenstein.Robert B. Talisse - 2010 - Contemporary Political Theory 9 (1):45-49.
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  16. Towards a Peircean Politics of Inquiry.Robert B. Talisse - 2004 - Transactions of the Charles S. Peirce Society 40 (1):21 - 38.
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  17.  51
    Deliberativist Responses to Activist Challenges: A Continuation of Young’s Dialectic.Robert B. Talisse - 2005 - Philosophy and Social Criticism 31 (4):423-444.
    In a recent article, Iris Marion Young raises several challenges to deliberative democracy on behalf of political activists. In this paper, the author defends a version of deliberative democracy against the activist challenges raised by Young and devises challenges to activism on behalf of the deliberative democrat. Key Words: activism • deliberative democracy • Discourse • Ideology • public sphere • I. M. Young.
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  18. Liberty, Community, and Democracy: Sidney Hook's Pragmatic Deliberativism.Robert B. Talisse - 2001 - Journal of Speculative Philosophy 15 (4):286-304.
  19.  6
    Response to Lever.Robert B. Talisse - 2015 - Critical Review of International Social and Political Philosophy 18 (1):82-85.
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  20.  58
    A Farewell to Deweyan Democracy: Towards a New Pragmatist Politics.Robert B. Talisse - 2011 - Political Studies 59 (3):509-526.
    The revival of pragmatism has brought renewed enthusiasm for John Dewey's conception of democracy. Drawing upon Rawlsian concerns regarding the fact of reasonable pluralism, the author argues that Deweyan democracy is unworthy of resurrection. A modified version of Deweyan democracy recently proposed by Elizabeth Anderson is then taken up and also found to be lacking. Then the author proposes a model of democracy that draws upon Peirce's social epistemology. The result is a non-Deweyan but nonetheless pragmatist option in democratic theory.
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  21.  12
    Two‐Faced Liberalism: John Gray's Pluralist Politics and the Reinstatement of Enlightenment Liberalism.Robert B. Talisse - 2000 - Critical Review 14 (4):441-458.
    Abstract In Two Faces of Liberalism, John Gray pursues the dual agenda of condemning familiar liberal theories for perpetuating the failed ?Enlightenment project,? and promoting his own version of anti?Enlightenment liberalism, which he calls ?modus vivendi.? However, Gray's critical apparatus is insufficient to capture accurately the highly influential ?political? liberalism of John Rawls. Moreover, Gray's modus vivendi faces serious challenges raised by Rawls concerning stability. In order to respond to the Rawlsian objections, Gray would have to reinstate the aspirations and (...)
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  22.  36
    Toward a New Pragmatist Politics.Robert B. Talisse - 2011 - Metaphilosophy 42 (5):552-571.
    In A Pragmatist Philosophy of Democracy, I launched a pragmatist critique of Deweyan democracy and a pragmatist defense of an alternative view of democracy, one based in C. S. Peirce's social epistemology. In this article, I develop a more precise version of the criticism of Deweyan democracy I proposed in A Pragmatist Philosophy of Democracy, and provide further details of the Peircean alternative. Along the way, some recent critics are addressed.
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  23.  39
    Pragmatism: A Guide for the Perplexed.Robert B. Talisse - 2008 - Continuum.
    The origins of pragmatism -- Pragmatism and epistemology -- Pragmatism and truth -- Pragmatism and metaphysics -- Pragmatism and ethics -- Pragmatism and politics -- Pragmatism and environmental ethics.
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  24. Nagel on Public Education and Intelligent Design.Scott F. Aikin, Michael Harbour & Robert B. Talisse - 2010 - Journal of Philosophical Research 35:209-219.
    In a recent article, Thomas Nagel argues against the court’s decision to strike down the Dover school district’s requirement that biology teachers in Dover public schools inform their students about Intelligent Design. Nagel contends that this ruling relies on questionable demarcation between science and nonscience and consequently misapplies the Establishment Clause of the constitution. Instead, he argues in favor of making room for an open discussion of these issues rather than an outright prohibition against Intelligent Design. We contend that Nagel’s (...)
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  25.  17
    An Epistemological Defense of Democracy.Robert B. Talisse - 2010 - Critical Review 22 (2-3):281-291.
    Folk epistemology?the idea that one can't help believing that one's beliefs are true?provides an alternative to political theorists' inadequate defenses of democracy. It implicitly suggests a dialectical, truth-seeking norm for dealing with people who do not share one's own beliefs. Folk epistemology takes us beyond Mill's consequentialist claim for democracy (that the free array of opinions in a deliberative democracy leads us to the truth); instead, the epistemic freedom of the democratic process itself makes citizens confident that evidence for one's (...)
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  26. On Rawls.Robert B. Talisse - 2001 - Wadsworth.
  27.  35
    Deliberative Democracy Defended: A Response to Posner's Political Realism.Robert B. Talisse - 2005 - Res Publica 11 (2):185-199.
  28.  7
    Democracy and Ignorance: Reply to Friedman.Robert B. Talisse - 2006 - Critical Review 18 (4):453-466.
    Several distinct epistemic states may be properly characterized as states of ?ignorance.? It is not clear that the ?public ignorance? on which Jeffrey Friedman bases his critique of social democracy is objectionable, because it is not evident which of these epistemic states is at issue. Moreover, few extant theories of democracy defend it on the grounds that it produces good outcomes, rather than because its procedures are just. And even the subcategory of democratic theories that focus on epistemic issues take (...)
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  29.  72
    Modus Tonens.Scott F. Aikin & Robert B. Talisse - 2008 - Argumentation 22 (4):521-529.
    Restating an interlocutor’s position in an incredulous tone of voice can sometimes serve legitimate dialectical ends. However, there are cases in which incredulous restatement is out of bounds. This article provides an analysis of one common instance of the inappropriate use of incredulous restatement, which the authors call “modus tonens.” The authors argue that modus tonens is vicious because it pragmatically implicates the view that one’s interlocutor is one’s cognitive subordinate and provides a cue to like-minded onlookers that dialectical opponents (...)
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  30.  39
    Teaching Plato's Euthyphro Dialogically.Robert B. Talisse - 2003 - Teaching Philosophy 26 (2):163-175.
    If one interprets Plato’s dialogues using the dialogical mode, then the principal philosophical significance of the work is not exhausted by the arguments put forward by its characters. Integral to the dialogical mode involves a consideration of the purpose of investigating a philosophical issue in the form of a dialogue rather than a treatise. But Plato’s dialogues should not only be understood in a dialogical mode but instructors should also teach using this mode of interrogation. This paper describes a new (...)
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  31.  21
    Clarifying Cohen: A Response to Jubb and Hall.Andrew T. Forcehimes & Robert B. Talisse - 2013 - Res Publica 19 (4):371-379.
    In this brief essay, we clarify Cohen’s ‘Facts and Principles’ argument, and then argue that the objections posed by two recent critiques of Cohen—Robert Jubb (Res Publica 15:337–353, 2009) and Edward Hall (Res Publica 19:173–181, 2013)—look especially vulnerable to the charge of being self-defeating. It may still be that Cohen’s view concerning facts and principles is false. Our aim here is merely to show that two recent attempts to demonstrate its falsity are unlikely to succeed.
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  32.  38
    Liberalism, Pluralism, and Political Justification.Robert B. Talisse - 2005 - The Harvard Review of Philosophy 13 (2):57-72.
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  33.  35
    A Pragmatist Critique of Richard Rorty's Hopeless Politics.Robert B. Talisse - 2001 - Southern Journal of Philosophy 39 (4):611-626.
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  34.  17
    Can Democracy Be a Way of Life? Deweyan Democracy and the Problem of Pluralism.Robert B. Talisse - 2003 - Transactions of the Charles S. Peirce Society 39 (1):1 - 21.
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  35.  15
    Political Philosophy and Political Illiberalism: A Critical Response to Peter Simpson.Robert B. Talisse - 2017 - American Journal of Jurisprudence 62 (1):7-20.
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  36. A Pragmatist Philosophy of Democracy.Robert B. Talisse - 2007 - Routledge.
    In recent years there has been a renewed interest in American pragmatism. In political philosophy, the revival of pragmatism has led to a new appreciation for the democratic theory of John Dewey. In this book, Robert B. Talisse advances a series of pragmatic arguments against Deweyan democracy. Particularly, Talisse argues that Deweyan democracy cannot adequately recognize pluralism , the fact that intelligent, sincere, and well-intentioned persons can disagree sharply and reasonably over moral ideals. Drawing upon the epistemology of the founder (...)
     
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  37.  47
    Religion in Politics: What's the Problem?Robert B. Talisse - 2013 - Think 12 (33):65-73.
    Research Articles Robert B. Talisse, Think, FirstView Article.
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  38.  89
    Value Pluralism and Liberal Politics.Robert B. Talisse - 2011 - Ethical Theory and Moral Practice 14 (1):87-100.
    Contemporary Neo-Berlinians contend that value pluralism is the best account of the moral universe we inhabit; they also contend that value pluralism provides a powerful case for liberalism. In this paper, I challenge both claims. Specifically, I will examine the arguments offered in support of value pluralism; finding them lacking, I will then offer some reasons for thinking that value pluralism is not an especially promising view of our moral universe.
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  39.  37
    Rawls on Pluralism and Stability.Robert B. Talisse - 2000 - Critical Review 15 (1-2):173-194.
    Abstract Rawls ?s political liberalism abandons the traditional political?theory objective of providing a philosophical account of liberal democracy. However, Rawls also aims for a liberal political order endorsed by citizens on grounds deeper than what he calls a ?modus vivendi? compromise; he contends that a liberal political order based upon a modus vivendi is unstable. The aspiration for a pluralist and ?freestanding? liberalism is at odds with the goal of a liberalism endorsed as something deeper than a modus vivendi compromise (...)
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  40.  16
    On Epistemic Abstemiousness: A Reply to Bundy.Scott F. Aikin, Michael Harbour, Jonathan Neufeld & Robert B. Talisse - 2011 - Logos and Episteme 2 (3):425-428.
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  41.  19
    Introduction: Pragmatism and Deliberative Politics.Robert B. Talisse - 2004 - Journal of Speculative Philosophy 18 (1):1-8.
  42.  75
    Precis of a Pragmatist Philosophy of Democracy.Robert B. Talisse - 2009 - Transactions of the Charles S. Peirce Society 45 (1):pp. 45-49.
    This short paper summarizes the main line of argument in my book, *A Pragmatist Philosophy of Democracy* (Routledge, 2007), which is the subject of a forthcoming symposium issue of the journal *Transactions of the Charles S. Peirce Society*.
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  43.  32
    Puzzles and Perplexities. [REVIEW]Robert B. Talisse - 2004 - Teaching Philosophy 27 (1):87-89.
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  44.  22
    Religion in Politics: What's the Problem?: Talisse Religion in Politics.Robert B. Talisse - 2013 - Think 12 (33):65-73.
    Research Articles Robert B. Talisse, Think, FirstView Article.
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  45.  37
    Matters of Conscience.Scott F. Aikin & Robert B. Talisse - 2013 - The Philosophers' Magazine 61 (61):113-114.
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  46.  28
    Skepticism and the Democratic Ideal.Robert B. Talisse - 2008 - Think 6 (16):7.
    Robert Talisse argues that skepticism is required for a healthy democracy, and provides some illuminating and amusing examples of popular dismissive attitudes towards skepticism.
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  47.  1
    A Pragmatist Critique of Richard Rorty’s Hopeless Politics.Robert B. Talisse - 2001 - Southern Journal of Philosophy 39 (4):611-626.
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  48.  43
    Responses to My Critics.Robert B. Talisse - 2009 - Transactions of the Charles S. Peirce Society 45 (1):pp. 90-108.
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  49.  18
    Pragmatist Political Philosophy.Robert B. Talisse - 2014 - Philosophy Compass 9 (2):123-130.
    This essay surveys three prominent trends in current pragmatist political philosophy: Deweyan Democratic Perfectionism, Rortyan Ironism, and Pragmatist Epistemic Deliberativism. After articulating the main commitments of each view, the author raises philosophical problems each must confront. The essay closes with the more general criticism that pragmatist political theory has been nearly exclusively focused on democracy, but needs to address additional topics.
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  50.  16
    Two Democratic Hopes.Robert B. Talisse - 2007 - Contemporary Pragmatism 4 (2):19-28.
    Robert Westbrook claims that pragmatist political theorists share a common hope for democracy. I argue that there are at least two distinct and opposed pragmatist conceptions of democracy - one Deweyan, the other Peircean - and thus two distinct and opposed hopes for democracy. I then criticize the Deweyan view and defend the Peircean view.
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