By Kai Nielsen
Addressing the "end-of-philosophy" debate and the problem it provides to modern philosophy, this publication attracts on Wittgenstein, Quine, Davidson, Habermas and Foucault, between others. It develops the results of Richard Rorty's arguments specifically and offers a reaction: the improvement of a holistic, anti-foundationalist account of philosophy that engages serious concept and large reflective equilibrium in carving out a good position for a brand new type of philosophy.
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Additional info for After The Demise Of The Tradition: Rorty, Critical Theory, And The Fate Of Philosophy
It isn't, MacIntyre might very well argue, that intellectually speaking some of us do not know our way about in philosophy or have no sense of how to proceed in philosophy. Rather, the professionalization, bifurcation, and bureaucratization of OUf lives makes the flourishing of philosophy impossible-cripples its institutional life. As Wittgenstein was aware (and Rorty, too), we philosophers may know the subject well and sometimes even have the freedom and leisure Ito pursue the subject as we wish but still (sometimes at least) feel How to Be Skeptical About Philosophy 33 that we are at a dead end.
When Rorty says that speech is not representational at all, I take him to be denying that a word-world relation can take place that relates the world to the word in any other way than that portrayed above. But this does not even suggest that we cannot make assertions. Language games are complex social practices with many different kinds of speech-acts. There are, quite uncontroversially, the speech-acts of asserting, exclaiming, questioning, proclaiming, expressing one's hopes and fears, and the like.
13 And some add, forgetting a lot of the public relations rhetoric in which analytical philosophers engage, that it was never part of the analytic philosophy to make such a claim. Others say that what is needed is a more modest foundationalism. 14 Rorty shows, such critics say, that strong foundationalism rests on a mistake. There is no way of providing an indubitable foundation for knowledge. Indeed, they agree that there can be no such foundations. The work of the second generation of analytical philosophers, particularly Quine, Sellars, Goodman, and Davidson, has established that.