Download Free Rorty And The Prophetic Book in PDF and EPUB Free Download. You can read online Rorty And The Prophetic and write the review.

The American neo-pragmatist philosopher Richard Rorty dismisses the public applicability of Jewish moral reasoning, because it is based on “the will of God” through divine revelation. As a self-described secular philosopher, it comes as no surprise that Rorty does not find public applicability within a divinely-ordered Jewish ethic. Rorty also rejects the French Jewish philosopher Emmanuel Levinas’s ethics, which is based upon the notion of infinite responsibility to the Face of the Other. In Rorty’s judgment, Levinas’s ethics is “gawky, awkward, and unenlightening.” From a Rortyan perspective, it seems that Jewish ethics simply can’t win: either it is either too dependent on the will of God or over-emphasizes the human Other. This book responds to Rorty’s criticisms of Jewish ethics in three different ways: first, demonstrating agreements between Rorty and Jewish thinkers; second, offering reflective responses to Rorty’s critiques of Judaism on the questions of Messianism, prophecy, and the relationship between politics and theology; third, taking on Rorty’s seemingly unfair judgment that Levinas’s ethics is “gawky, awkward, and unenlightening.” While Rorty does not engage the prophetic tradition of Jewish thought in his essay, “Glorious Hopes, Failed Prophecies,” he dismisses the possibility for prophetic reasoning because of its other-worldliness and its emphasis on predicting the future. Rorty fails to attend to and recognize the complexity of prophetic reasoning, and this book presents the complexity of the prophetic within Judaism. Toward these ends and more, Brad Elliott Stone and Jacob L. Goodson offer this book to scholars who contribute to the Jewish academy, those within American Philosophy, and those who think Richard Rorty’s voice ought to remain in “conversations” about religion and “conversations” among the religious.
Taking Emerson as his starting point, Cornel West’s basic task in this ambitious enterprise is to chart the emergence, development, decline, and recent resurgence of American pragmatism. John Dewey is the central figure in West’s pantheon of pragmatists, but he treats as well such varied mid-century representatives of the tradition as Sidney Hook, C. Wright Mills, W. E. B. Du Bois, Reinhold Niebuhr, and Lionel Trilling. West’s "genealogy" is, ultimately, a very personal work, for it is imbued throughout with the author’s conviction that a thorough reexamination of American pragmatism may help inspire and instruct contemporary efforts to remake and reform American society and culture. "West . . . may well be the pre-eminent African American intellectual of our generation."—The Nation "The American Evasion of Philosophy is a highly intelligent and provocative book. Cornel West gives us illuminating readings of the political thought of Emerson and James; provides a penetrating critical assessment of Dewey, his central figure; and offers a brilliant interpretation—appreciative yet far from uncritical—of the contemporary philosopher and neo-pragmatist Richard Rorty. . . . What shines through, throughout the work, is West's firm commitment to a radical vision of a philosophic discourse as inextricably linked to cultural criticism and political engagement."—Paul S. Boyer, professor emeritus of history, University of Wisconsin–Madison. Wisconsin Project on American Writers Frank Lentricchia, General Editor
Richard Rorty is considered one of the most original philosophers of the last decades, and he has generated warm enthusiasm on the part of many intellectuals and students, within and outside the field of philosophy. The collection opens with an essay by Robert Brandom, in which he continues the discussion of Rorty’s “vocabulary vocabulary” that he began in Rorty and his Critics, and ends with an interview in which Brandom talks about Rorty himself as a teacher and friend. The collection is then divided into three further sections, each addressing an aspect of Rorty’s thought. First, a political section contains several essays discussing Rorty’s notorious “prophecy” in Achieving our Country and the idea that he would have foreseen the rise of a political “strongman.” Also discussed are Rorty's view of the cultural left, his view of the relation between truth and democracy, and Rorty on the concept of fraternity. In a second, epistemological section, several essays address Rorty’s historicism, anti-representationalism, and his views on truth and on religion, often through the lenses of his critics (Putnam, Habermas, Dews). A final section addresses the relations between Rorty and other philosophers such as Hume, Heidegger, and Ortega y Gasset. This works contains valuable essays in three languages — English, Portuguese, and Spanish — and is a small example of the reach of Rorty’s thought and its expansion beyond the Anglo-Saxon world in only ten years after his death. It will appeal to Rorty’s scholars and researchers as well as any student of pragmatism and anti-foundationalist thought.
One of America's foremost philosophers challenges the lost generation of the American Left to understand the role it might play in the great tradition of democratic intellectual labor that started with writers such as Walt Whitman and John Dewey.
Prophetic pragmatism is a gritty philosophical framework that undergirds the intellectual and political work done by those who seek to overcome despair, dogmatism, and oppression. It seeks to unite one’s intellectual vocation and one’s duty to fight for justice. Cognizant of the ways in which political forces affect thought, while also requiring political action to not be so sure of itself that it simply replaces one oppressive structure with another, prophetic pragmatism requires a critical temper through the mode of Socratic questioning. Introducing Prophetic Pragmatism argues that hope lies between critical temper and democratic faith. Socratic questioning, prophetic witness, and tragicomic hope open a space for democratic energies to flourish against the forces of nihilism and poverty. Critical temper keeps democratic faith from becoming too idealistic and Pollyannaish, and democratic faith keeps critical temper from being pessimistic about the ability to change current realities. These twin pillars provide the best and most helpful framework for understanding the nature and purpose of prophetic pragmatism. Through their dialogue, Jacob L. Goodson and Brad Elliott demonstrate why prophetic pragmatism is, in the words of Cornel West, “pragmatism at its best.”
Prior to his death in 2007, the self-described secular philosopher Richard Rorty began to modify his previous position concerning religion. Moving from "atheism" to "anti-clericalism," Rorty challenges the metaphysical assumptions that lend justification to abuses of power in the name of religion. Instead of dismissing and ignoring Rorty's challenge, the essays in this volume seek to enter into meaningful conversation with Rorty's thought and engage his criticisms in a constructive and serious way. In so doing, one finds promising nuggets within Rorty's thought for addressing particular questions within Christianity. The essays in this volume offer charitable yet fully confessional engagements with an impressive secular thinker.
"A discussion of issues raised by Richard Rorty's engagement with feminist philosophy. Includes essays about the relevance for feminism of pragmatism, philosophy, rhetoric, realism, and liberalism"--Provided by publisher.
What is the place of Christian love in a pluralistic society dedicated to liberty and justice for all ? What would it mean to take both Jesus Christ and Abraham Lincoln seriously and attempt to translate love of God and neighbor into every quarter of life, including law and politics? Timothy Jackson addresses such questions in Political Agape: Prophetic Christianity and Liberal Democracy. Jackson argues that love of God and neighbor is the perilously neglected civil virtue of our time and that it must be considered even before justice in structuring political principles and policies. To indicate the specific implications of civic agapism, he looks at such issues as the death penalty, Christian complicity in the Holocaust, the case for same-sex marriage, and the morality of adoption. The book concludes with Jackson s reflections on Martin Luther King Jr. as a Christian hero.
Richard Rorty is one of the most oft-cited yet least understood philosophers of the twentieth century. This book offers an overview and introduction to Rorty's ideas, key writings and contributions to the various fields of philosophy. Chronologically organized, the book traces the development of Rorty's thought and examines all the key topics, and controversies, central to his work. Ronald A. Kuipers introduces Rorty's complex thought through the exploration of three Rortyan personas: The Philosophical Therapist, The Liberal Ironist, and the Anticlerical Prophet. This exploration of Rorty's multivalent yet deeply coherent intellectual identity is set against the background of Rorty's personal motivations for studying philosophy, and for pursuing the controversial questions he did. The book portrays how, in conversation with the traditions of American Pragmatism, Analytic Philosophy, and Continental Thought, Rorty weaves his own unique and original philosophy. Rorty's originality resides in his fresh approach to interrelated social and political problems, revealing a thinker who has important reasons for wading into controversial intellectual waters. This is the ideal companion to study of this hugely influential thinker.
In 1997 and 1998, the American secular philosopher Richard Rorty published a set of predictions about the twenty-first century ranging from the years 2014-95. He predicted, for instance, the election of a "strong man" in the 2016 presidential race and the proliferation of gun violence starting in 2014. He labels the years from 2014-44 the darkest years of American history, politics, and society. From 2045-95, Rorty thinks his own vision for "social hope" will be implemented within American society--a vision that includes charity (in the Pauline sense), solidarity, and sympathy. Rorty considers himself a leftist, liberal, and a philosopher of hope. So why would a philosopher of hope predict such darkness and despair? In The Dark Years? Philosophy, Politics, and the Problem of Predictions philosopher and political theorist Jacob L. Goodson explains the fullness of Rorty's predictions, the problem of making predictions within the social sciences, and the reasons why even Rorty's vision for life after the "dark years" fails us on the standards of hope. Goodson argues that we ought to challenge the monopoly that American politics has as our object of hope. Goodson makes the case for a melancholic yet redemptive hope.