Find counter arguments by entering NameVs… or …VsName.
| Disputed term/author/ism | Author Vs Author |
Entry |
Reference |
|---|---|---|---|
| Derrida, J. | Habermas Vs Derrida, J. | Derrida I 95 Derrida: no distinction between everyday language and specialist languages. (DerridaVsSearle). I 196 HabermasVsDerrida: there are differences. Derrida over-generalizes poetic language. There has to be a language in which research results can be discussed and progress registered. HabermasVsDerrida: he does not wriggle out of the restrictions of the subject-philosophical paradigm. His attempt to outbid Heidegger does not escape the aporetic structure of the truth events stripped of truth validity. I 211 Subject-Philosophy/Derrida: Habermas: he does not break with her at all. He falls back on it easily in the style of the original philosophy: it would require other names than those of the sign and the re-presentation to be able think about this age: the infinite derivation of the signs who wander about and change scenes. HabermasVsDerrida: not the history of being the first and last, but an optical illusion: the labyrinthine Mirror effects of ancient texts without any hope of deciphering the original script. I 213 HabermasVsDerrida: his deconstructions faithfully follow Heidegger. Involuntarily, he exposes the reverse fundamentalism of this way of thinking: the ontological difference and the being are once again outdone by the difference and put down one floor below. I 214 Derrida inherits the weaknesses of the criticism of metaphysics. Extremely general summonings of an indefinite authority. I 233 DerridaVsSearle: no distinction between ordinary and parasitic use - Searle, HabermasVsDerrida: there is a distinction: communication requires common understanding I 240 Derrida’s thesis: in everyday language there are also poetic functions and structures, therefore no difference from literary texts, therefore equal analysability. HabermasVsDerrida: he is insensitive to the tension-filled polarity between the poetic-world-opening and the prosaic-innerworldly language function. I 241 HabermasVsDerrida: for him, the language-mediated processes in the world are embedded in an all prejudicing, world-forming context. Derrida is blind to the fact that everyday communicative practice enables learning processes in the world thanks to the idealizations built into communicative action, against which the world-disclosing power of interpretive language has to prove itself. Experience and judgment are formed only in the light of criticizable validity claims! Derrida neglects the negation potential of communication-oriented action. He lets the problem-solving capacity disappear behind the world-generating capacity of language. (Similarly Rorty) I 243 HabermasVsDerrida: through the over-generalization of the poetic language function he has no view of the complex relationships of a normal linguistic everyday practice anymore. Rorty II 27 HabermasVsDerrida, HabermasVsHeidegger/Rorty: "subject philosophy": misguided metaphysical attempt to combine the public and the private. Error: thinking that reflection and introspection could achieve what can be actually only be effected by expanding the discussion frame and the participants. II 30 Speaking/Writing/RortyVsDerrida: his complex argument ultimately amounts to a strengthening of the written word at the expense of the spoken. II 32 Language/Communication/HabermasVsDerrida: Derrida denies both the existence of a "peculiarly structured domain of everyday communicative practice" and an "autonomous domain of fiction". Since he denies both, he can analyze any discourse on the model of poetic language. Thus, he does not need to determine language. II 33 RortyVsHabermas: Derrida is neither obliged nor willing to let "language in general" be "determined" by anything. Derrida could agree fully with Habermas in that "the world-disclosing power of interpretive language must prove itself" before metaphors are literarily absorbed and become socially useful tools. RortyVsHabermas: he seems to presuppose that X must be demonstrated as a special case of Y first in order to treat X as Y. As if you could not simply treat X as Y, to see what happens! Deconstruction/Rorty: language is something that can be effective, out of control or stab itself in the back, etc., under its own power. II 35 RortyVsDeconstruktion: nothing suggests that language can do all of this other than an attempt to make Derrida a huge man with a huge topic. The result of such reading is not the grasping of contents, but the placement of texts in contexts, the interweaving of parts of various books. The result is a blurring of genre boundaries. That does not mean that genera "are not real". The interweaving of threads is something else than the assumption that philosophy has "proven" that colors really "are indeterminate and ambiguous." Habermas/Rorty: asks why Heidegger and Derrida still nor advocate those "strong" concepts of theory, truth and system, which have been a thing of the past for more than 150 years. II 36 Justice/Rawls Thesis: the "just thing" has priority over the "good thing". Rawls/Rorty: democratic societies do not have to deal with the question of "human nature" or "subject". Such issues are privatized here. Foundation/Rorty Thesis: there is no Archimedean point from which you can criticize everything else. No resting point outside. RortyVsHabermas: needs an Archimedean point to criticize Foucault for his "relativism". Habermas: "the validity of transcendental spaces and times claimed for propositions and norms "erases space and time"." HabermasVsDerrida: excludes interaction. |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 Derrida I J. Derrida De la grammatologie, Paris 1967 German Edition: Grammatologie Frankfurt 1993 Rorty I Richard Rorty Philosophy and the Mirror of Nature, Princeton/NJ 1979 German Edition: Der Spiegel der Natur Frankfurt 1997 Rorty II Richard Rorty Philosophie & die Zukunft Frankfurt 2000 Rorty II (b) Richard Rorty "Habermas, Derrida and the Functions of Philosophy", in: R. Rorty, Truth and Progress. Philosophical Papers III, Cambridge/MA 1998 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (c) Richard Rorty Analytic and Conversational Philosophy Conference fee "Philosophy and the other hgumanities", Stanford Humanities Center 1998 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (d) Richard Rorty Justice as a Larger Loyalty, in: Ronald Bontekoe/Marietta Stepanians (eds.) Justice and Democracy. Cross-cultural Perspectives, University of Hawaii 1997 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (e) Richard Rorty Spinoza, Pragmatismus und die Liebe zur Weisheit, Revised Spinoza Lecture April 1997, University of Amsterdam In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (f) Richard Rorty "Sein, das verstanden werden kann, ist Sprache", keynote lecture for Gadamer’ s 100th birthday, University of Heidelberg In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (g) Richard Rorty "Wild Orchids and Trotzky", in: Wild Orchids and Trotzky: Messages form American Universities ed. Mark Edmundson, New York 1993 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty III Richard Rorty Contingency, Irony, and solidarity, Chambridge/MA 1989 German Edition: Kontingenz, Ironie und Solidarität Frankfurt 1992 Rorty IV (a) Richard Rorty "is Philosophy a Natural Kind?", in: R. Rorty, Objectivity, Relativism, and Truth. Philosophical Papers Vol. I, Cambridge/Ma 1991, pp. 46-62 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (b) Richard Rorty "Non-Reductive Physicalism" in: R. Rorty, Objectivity, Relativism, and Truth. Philosophical Papers Vol. I, Cambridge/Ma 1991, pp. 113-125 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (c) Richard Rorty "Heidegger, Kundera and Dickens" in: R. Rorty, Essays on Heidegger and Others. Philosophical Papers Vol. 2, Cambridge/MA 1991, pp. 66-82 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (d) Richard Rorty "Deconstruction and Circumvention" in: R. Rorty, Essays on Heidegger and Others. Philosophical Papers Vol. 2, Cambridge/MA 1991, pp. 85-106 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty V (a) R. Rorty "Solidarity of Objectivity", Howison Lecture, University of California, Berkeley, January 1983 In Solidarität oder Objektivität?, Stuttgart 1998 Rorty V (b) Richard Rorty "Freud and Moral Reflection", Edith Weigert Lecture, Forum on Psychiatry and the Humanities, Washington School of Psychiatry, Oct. 19th 1984 In Solidarität oder Objektivität?, Stuttgart 1988 Rorty V (c) Richard Rorty The Priority of Democracy to Philosophy, in: John P. Reeder & Gene Outka (eds.), Prospects for a Common Morality. Princeton University Press. pp. 254-278 (1992) In Solidarität oder Objektivität?, Stuttgart 1988 Rorty VI Richard Rorty Truth and Progress, Cambridge/MA 1998 German Edition: Wahrheit und Fortschritt Frankfurt 2000 |
| Disquotation | Putnam Vs Disquotation | Putnam VII 431 Truth/Putnam: the only reason one can have to deny that truth is a property would be that one is physicalist or phenomenalist. Or maybe a culture-relativist. Truth/property/Putnam: only reductionist theories deny that truth is a property. (PutnamVsDisquotationalism: >Disquotationalism). Truth/Putnam: is a property - >PutnamVsDeflationism - Rorty: (R. Rorty, The Mirror of Nature): truth is no property. --- Horwich I 455 Divine perspective/outside/PutnamVsGods perspective/Rorty: Putnam is amused as James and Dewey about such attempts. Rorty: but he has a problem when it comes to PutnamVsDisquotationalism: this one is too reductionist, to positivistic, to "behaviorist" for him ("transcendental Skinnerism"). Truth/Putnam: if a philosopher says, truth is something other than electricity because there is probably room for a theory of electricity but not for a truth theory, Horwich I 456 and that the knowledge of the truth conditions was everything what one could know about the truth, then he denies that truth is a property. Thus, there is then no property of the correctness or accuracy ((s)> Deflationism, PutnamVsDeflationism, PutnamVsGrover. PutnamVs: that is, to deny that our thoughts are thoughts and our assertions assertions. Theory/existence/reduction/Putnam/Rorty: Putnam assumes here that the only reason to deny is that one needs a theory for an X, to say that the X is "nothing but Y". ((s) eliminative reductionism). PutnamVsDavidson: Davidson must show that assertions can be reduced to noise. Then the field linguist must reduce acts on motions. Davidson/Rorty: but he does not say that assertions were nothing but noise. Instead: Truth/explanation/Davidson: unlike electricity truth is no explanation for something. ((s) A phenomenon is not explained that a sentence which it claims, is true). Richard Rorty (1986), "Pragmatism, Davidson and Truth" in E. Lepore (Ed.) Truth and Interpretation. Perspectives on the philosophy of Donald Davidson, Oxford, pp. 333-55. Reprinted in: Paul Horwich (Ed.) Theories of truth, Dartmouth, England USA 1994 --- Horwich I XIV VsDeflationism/Horwich: provides no explicit truth-definition, but is only based on a scheme (disquotational scheme). Horwich I XVI Truth/simple/unanalysable/Russell/Moore/Cartwright/Horwich: if truth is unanalysable basic concept (VsDeflationism), then it is completely independent of awareness. That is, truth gets something metaphysical. Problem: then we cannot assume that the propositions which we believe, have this property. Then the skepticism follows. --- Horwich I 457 Correctness/PutnamVsDavidson: although he shares his distaste for intentionalist terms, (and therefore does not consider truth as an explanation), he nevertheless wishes a representation of what kind of statement it is, to be correct. Putnam/Rorty: he wants that because he is afraid that the "inside view" of the language game where "true" is an appreciative term - is weakened, if it is not philosophically supported. Because: If language is only production of noise - without normative element - then the noises that we utter are nothing but "an expression of our subjectivity". Normativity/standard/language/Putnam: why should there be no normative elements in the language game? That would be the inside view of the language game. RortyVsPutnam: thus it still depends on a synoptic God's perspective to be brought together in the inner view and outside view of the language game. Norm/JamesVsPutnam/DeweyVsPutnam: we cannot take such a God's perspective. That is, we cannot solidify our standards in that we support them metaphysically or scientifically. Truth/appreciation/PragmatismVsPlato/DeweyVsPlato/RortyVsPutnam: we should not repeat Plato's error, and interpret expressions of appreciation as the names of esoteric entities. --- Williams II 497 Belief/PutnamVsDavidson: that most are true, is not guaranteed by the methodology of interpretation, because the stock of beliefs is constantly changing. Therefore, we can only give a sense (ii) if we explain the reliability of learning and that can only do the realism. Causal theory/correspondence/Putnam: the reliability of learning: would represent us as reliable signal transmitters. What would the truth theory add? It announced that the sentence is true iff the condition exists. This is the correspondence, which is involved in the causal theory, it is precisely the correspondence that is established by the truth definition. Deflationism/correspondence/M. Williams: the minimal correspondence is also available for him. That is, Putnam's argument does not guarantee physical correspondence or another substantive theory. Williams II 502 Truth/Putnam: must be substantial ((s) explanatory role, truth as a property, PutnamVsDeflationism). Otherwise it leads to cultural relativism. PutnamVsCultural relativism: an extreme culture-relativist may himself not even consider a thinker or speaker, as opposed to a mere noise maker. ((s) speaking not distinguishable from sound). This is mental suicide. PutnamVsDisquotationalism: has no explanatory power, unless something is said about the concept of assertion. M. WilliamsVsPutnam: do we need that? Putnam: to be able to view ourselves as thinkers, speaking must be more than noise-making and then we must be able to explain to ourselves what it means to understand a sentence. PutnamVsmetaphysical Realism/M. Williams: although Putnam finds this picture sympathetic, he prefers to explain meaning in terms of situation appropriate use. Problem: that we do not stop that there are various inguistic practices ((s) different communities) and therefore different ways of justification. Solution: ideal justification. And that is how Putnam understands truth. Truth/PutnamVsDisquotationalism: if we say nothing about the truth in terms of assertibility conditions, we do not get a concept of objective truth, which allows the cultural relativism to escape. Then we identified truth implicitly with assertibility relative to the norms of a particular community. |
Putnam I Hilary Putnam Von einem Realistischen Standpunkt In Von einem realistischen Standpunkt, Vincent C. Müller Frankfurt 1993 Putnam I (a) Hilary Putnam Explanation and Reference, In: Glenn Pearce & Patrick Maynard (eds.), Conceptual Change. D. Reidel. pp. 196--214 (1973) In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (b) Hilary Putnam Language and Reality, in: Mind, Language and Reality: Philosophical Papers, Volume 2. Cambridge University Press. pp. 272-90 (1995 In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (c) Hilary Putnam What is Realism? in: Proceedings of the Aristotelian Society 76 (1975):pp. 177 - 194. In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (d) Hilary Putnam Models and Reality, Journal of Symbolic Logic 45 (3), 1980:pp. 464-482. In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (e) Hilary Putnam Reference and Truth In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (f) Hilary Putnam How to Be an Internal Realist and a Transcendental Idealist (at the Same Time) in: R. Haller/W. Grassl (eds): Sprache, Logik und Philosophie, Akten des 4. Internationalen Wittgenstein-Symposiums, 1979 In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (g) Hilary Putnam Why there isn’t a ready-made world, Synthese 51 (2):205--228 (1982) In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (h) Hilary Putnam Pourqui les Philosophes? in: A: Jacob (ed.) L’Encyclopédie PHilosophieque Universelle, Paris 1986 In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (i) Hilary Putnam Realism with a Human Face, Cambridge/MA 1990 In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam I (k) Hilary Putnam "Irrealism and Deconstruction", 6. Giford Lecture, St. Andrews 1990, in: H. Putnam, Renewing Philosophy (The Gifford Lectures), Cambridge/MA 1992, pp. 108-133 In Von einem realistischen Standpunkt, Vincent C. Müller Reinbek 1993 Putnam II Hilary Putnam Representation and Reality, Cambridge/MA 1988 German Edition: Repräsentation und Realität Frankfurt 1999 Putnam III Hilary Putnam Renewing Philosophy (The Gifford Lectures), Cambridge/MA 1992 German Edition: Für eine Erneuerung der Philosophie Stuttgart 1997 Putnam IV Hilary Putnam "Minds and Machines", in: Sidney Hook (ed.) Dimensions of Mind, New York 1960, pp. 138-164 In Künstliche Intelligenz, Walther Ch. Zimmerli/Stefan Wolf Stuttgart 1994 Putnam V Hilary Putnam Reason, Truth and History, Cambridge/MA 1981 German Edition: Vernunft, Wahrheit und Geschichte Frankfurt 1990 Putnam VI Hilary Putnam "Realism and Reason", Proceedings of the American Philosophical Association (1976) pp. 483-98 In Truth and Meaning, Paul Horwich Aldershot 1994 Putnam VII Hilary Putnam "A Defense of Internal Realism" in: James Conant (ed.)Realism with a Human Face, Cambridge/MA 1990 pp. 30-43 In Theories of Truth, Paul Horwich Aldershot 1994 SocPut I Robert D. Putnam Bowling Alone: The Collapse and Revival of American Community New York 2000 Horwich I P. Horwich (Ed.) Theories of Truth Aldershot 1994 WilliamsB I Bernard Williams Ethics and the Limits of Philosophy London 2011 WilliamsM I Michael Williams Problems of Knowledge: A Critical Introduction to Epistemology Oxford 2001 WilliamsM II Michael Williams "Do We (Epistemologists) Need A Theory of Truth?", Philosophical Topics, 14 (1986) pp. 223-42 In Theories of Truth, Paul Horwich Aldershot 1994 |
| Epistemology | Rorty Vs Epistemology | Rorty passimm RortyVsEpistemologic Model according to the analogy of visual perception, Mirror of nature. Brendel I 136 Epistemology/Rorty/RortyVsEpistemology/Brendel: coincides with the disclosure of an interesting W concept. I 139 Epistemology/Tradition/Brendel: assumes the separation of (subjective) justification and (objective) truth. RortyVsEpistemology/Brendel: it tries "to link the temporal with the timeless". Rorty/Brendel: believes that epistemology is only feasible if the separation is maintained. Justification/Brendel: but does not need to be kept separate from truth by no means. >Justification. |
Rorty I Richard Rorty Philosophy and the Mirror of Nature, Princeton/NJ 1979 German Edition: Der Spiegel der Natur Frankfurt 1997 Rorty VI Richard Rorty Truth and Progress, Cambridge/MA 1998 German Edition: Wahrheit und Fortschritt Frankfurt 2000 Bre I E. Brendel Wahrheit und Wissen Paderborn 1999 |
| Representation | Brandom Vs Representation | I40 VsRepresentations: here the mind is treated as an unexplained explainer. (Descartes). I125 BrandomVsRepresentation: very problematic: if it is understood as a term, it should make the grammatical difference between singular terms and sentences understandable through reference to the ontological difference between objects and facts. But it does not follow that it is possible to introduce the category of facts as what is in the same sense represented by and that-sentences. I 126 an ontological category of facts cannot be made understandable primarily and regardless of explaining the declarative sentences. Representation is not expression! I 132 Rebecca West: VsRepresentation: "Mind as a mirror of nature": we do not need an image of the world, "one copy of these damn things is enough." I 292 Belief: can be ambiguous: one can be convinced of something wrong. The distinction often refers to the objectivity of representations (BrandomVsRepresentationalism, instead social practice as a guarantee of objectivity.) I 404 BrandomVsRepresentationalism: four aspects: 1) in addition to "true", representations need "refers to" and "means". (Later Frege) I 405 2) distinction between intensional and extensional contexts. 3) the "of" in de-re attributions. The concept of intentional relatedness: something is true of Kant, but not of Hegel. 4) concept of objective representational accuracy of judgment and reasoning. Can be justified by direct observation, inferential determinations or reference to certificates. I 412 BrandomVsRepresentation: instead expressive role. I 690 Brandom pro representationalism: contains the indisputable insight: whatever has a propositional content, necessarily has a representational side. The objection only applies to treating the representation as fundamental. II 69 Content/Representation/BrandomVsDescartes: possession of representational content as unexplained explainer. Rorty VI 181 BrandomVsRepresentation/Rorty: instead: "making real inferential connections between claims". If we have succeeded in using a logical and semantic vocabulary, we do not additionally need to explain how they got their "psychic powers". Representation/McDowellVsBrandom: representation cannot be reconstructed from the concept of inference. "Inferentialistic" explanations of the concepts do not work. |
Bra I R. Brandom Making it exlicit. Reasoning, Representing, and Discursive Commitment, Cambridge/MA 1994 German Edition: Expressive Vernunft Frankfurt 2000 Bra II R. Brandom Articulating reasons. An Introduction to Inferentialism, Cambridge/MA 2001 German Edition: Begründen und Begreifen Frankfurt 2001 Rorty I Richard Rorty Philosophy and the Mirror of Nature, Princeton/NJ 1979 German Edition: Der Spiegel der Natur Frankfurt 1997 Rorty VI Richard Rorty Truth and Progress, Cambridge/MA 1998 German Edition: Wahrheit und Fortschritt Frankfurt 2000 |
| Rorty, R. | Putnam Vs Rorty, R. | McDowell I 178 Rorty: from the causal point of view we can not submit our beliefs to the standards of investigation. PutnamVsRorty: then it remains a mystery how there may be something as beliefs at all. A second point then does not help further if we do not allow into take account the causal interactions between people with beliefs and the object of their beliefs. Because then it remains a mystery how this second standpoint is to supply the standards. Putnam I (a) 21 Theory/Meaning/Putnam: there will always be different theorie but that does not matter as long as they use different terms. If they are empirically equivalent they make no difference to us. Representation/illustration/Rorty: the whole problem is misguided, a sham debate. PutnamVsRorty: this is precisely the attempt to take the position of God. Putnam I (h) 204/205 PutnamVsRorty: if there is such a thing as "a notion being worth it", then inevitably there is the question about the nature of this "correctness". Putnam: what makes speech more than a mere expression of our present subjectivity, is that it can be evaluated for the presence or absence of these features, whether one wants to call them "truth" or "correctness" or "being worth it" or whatever. Even if it is a property that is culturally relative. But that does not indemnify us of the responsibility to say which property is! Putnam I (i) 239 Metaphysics/Philosophy/Rorty/Putnam: for Rorty and the French whom he admired two notions seem to be thrilling: 1. The failure of our philosophical "foundations" is a failure of our whole culture, therefore we have to be philosophical revisionists. I (i) 240. Typical Rorty: he rejects the "realism/anti-realism debate" and the "emotion/cognition debate" by ridiculing the debate. PutnamVsRorty: when a controversy is "futile", it does not mean that the competing images are unimportant. I (i) 242 justified assertibility/PutnamVsRorty: is independent of the opinion of the majority, but that is not a fact of transcendent reality, but it's a feature of the concept of legitimacy. The majority can agree or disagree with legitimacy. By their practice relativists themselves have demonstrated that this is the case! RelativismusVs: could argue that was just a "bad feature of the ordinary concept of "legitimcy"". PutnamVsVs: what can be called "bad", if not in relation to a metaphysical notion behind? I (i) 242/243 A philosopher who refers to that (those exist), could claim that his own convictions are true, but not justified - such a philosopher would not refute her*himself. However, it is a pragmatic inconsistency of her*his position: PutnamVsRelativismus/PutnamVsRealismus: both claim they can be simultaneously inside and outside of language! Realism does not immediately refute itself since it adopts a "perspective of God" anyway. But relativism refutes itself. Norms/values/Rorty: (1985) the improvements are not better with respect to a previously known state, but only better in the sense that now they clearly appear better than their predecessors. Norms/values/PutnamVsRorty: this is not a clarification of the concept of "improvement". I (i) 243/244 As Rorty normally speaks of Western cultural community, it could be that those gain the upper hand, who think that we "cope best" with Holcaust. ((s) "Coping better" does not seem to have been used by Rorty himself.) PutnamVsRorty: "coping better" is a question of how something appears to us and is not at all the notion of better and worse norms and standards. But standards and their image are logically independent! Therefore, it makes sense to say that what most consider to be an improvement, is in fact not. Discourse/Rorty: (Mirror of Nature) distinguishes between "normal" and "hermeneutic" discourse. normal: in compliance with the relevant standards and norms of a culture. hermeneutic: will attempt to bridge a gap of paradigms in case of unsolvable disagreements. I (i) 244/245 PutnamVsRorty: uses "true" and "reasonable" in an emotional way. This is rhetoric. Why? As is known, Mussolini was pro pragmatism: supports thoughtless activism. R.B. Perry, 1936). If tolerance and an open society are our goal, would it not be better to argue directly for them, than to hope they were byproducts of a change of the metaphysical image? PutnamVsRorty: probably he thinks that metaphysical realism is wrong. But he can not say it! Behind this disguise there is the attempt to say from the perspective of God that there is no perspective of God. Rorty VI 79 Human/society/good/bad/Rorty: "we ourselves with our standards" does not mean "we, whether we are Nazis or not", but something like "language users, who by our knowledge became improved remakes of ourselves." We have gone through a development process that we accept as rational persuasion. VI 80 This includes the prevention of brainwashing and friendly toleration of troublemakers à la Socrates and rogues à la Feyerabend. Does that mean we should keep open the possibility of persuasion by Nazis? Yes, it is, but is no more dangerous than the possibility of returning to the Ptolemaic worldview! PutnamVsRorty: "coping better" is not a concept, according to which there are better or worse norms, ... it is an internal property of our notion of justification, that justification be independent of the majority ... (Rorty: I can not remember having ever said justification is dependent on a majority.) RortyVsPutnam: "better" in relation to "us at its best" less problematic than in relation to "idealized rational acceptability". Let's try a few new ways of thinking. VI 82 Putnam: what is "bad" supposed to mean here. Except in regard to a mistaken metaphysical image? |
Putnam I Hilary Putnam Von einem Realistischen Standpunkt In Von einem realistischen Standpunkt, Vincent C. Müller Frankfurt 1993 SocPut I Robert D. Putnam Bowling Alone: The Collapse and Revival of American Community New York 2000 McDowell I John McDowell Mind and World, Cambridge/MA 1996 German Edition: Geist und Welt Frankfurt 2001 McDowell II John McDowell "Truth Conditions, Bivalence and Verificationism" In Truth and Meaning, G. Evans/J. McDowell Rorty I Richard Rorty Philosophy and the Mirror of Nature, Princeton/NJ 1979 German Edition: Der Spiegel der Natur Frankfurt 1997 Rorty VI Richard Rorty Truth and Progress, Cambridge/MA 1998 German Edition: Wahrheit und Fortschritt Frankfurt 2000 |
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| Disputed term/author/ism | Pro/Versus |
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| Truth = Property | Pro | Horwich I 431 Truth / Putnam: is a property - PutnamVsDeflationism - Rorty: (Mirror of Nature): truth is no property. |
Horwich I P. Horwich (Ed.) Theories of Truth Aldershot 1994 |
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The author or concept searched is found in the following 3 theses of the more related field of specialization.
| Disputed term/author/ism | Author |
Entry |
Reference |
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| Acquaintance | Brandom, R. | I 809 Brandom: Thesis: better a tactile model than a visual. ("Direct acquaintance" > Russell,> RortyVsKnowledge Model according to the analogy of visual perception, "mirror of nature") > Davidson: distinction proximal / distal. |
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| Belief | Rorty, R. | VI 426 Experience/Locke/Rorty: thesis: the adult's mind differs from that of the child in that it is more complex. There is a development of addition in which one moves from simple ideas to compound ideas. VI 427 Belief/RortyVsLocke: (mirror of nature): this also blurs the distinction between the question "What causes our beliefs?" and the question "What justifies our beliefs? >Belief/Davidson: Difference justifies, origin forms the basis. |
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| Mirror | Rorty, R. | I 234 Mirror / Rorty: Thesis: just as thinking is a private mirror of nature, so language is the "public" mirror. |
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