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Essays on Heidegger and Others: Philosophical Papers, Volume 2, by Richard Rorty
Download Ebook Essays on Heidegger and Others: Philosophical Papers, Volume 2, by Richard Rorty
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The second volume pursues the themes of the first volume in the context of discussions of recent European philosophy focusing on the work of Heidegger and Derrida. His four essays on Heidegger include "Philosophy as Science, as Metaphor and as Politics" and "Heidegger, Kundera, and Dickens;" three essays on Derrida (including "Deconstruction and Circumvention" and "Is Derrida a Transcendental Philosopher?") are followed by a discussion of the uses to which Paul de Man and his followers have put certain Derridean ideas. Rorty's concluding essays broaden outward with an essay on "Freud and Moral Deliberation" and essays discussing the social theories and political attitudes of various contemporary figures--Foucault, Lyotard, Habermas, Unger, and Castoriadis.
- Sales Rank: #672092 in Books
- Brand: Brand: Cambridge University Press
- Published on: 1991-02-22
- Original language: English
- Number of items: 1
- Dimensions: 8.98" h x .91" w x 5.98" l, .75 pounds
- Binding: Paperback
- 212 pages
- Used Book in Good Condition
Most helpful customer reviews
5 of 6 people found the following review helpful.
Provocative connection-making
By W Beaufort-Brantley
This is a fascinating work wherein Rorty once again proves himself a master of the consolidation of varying ideas and philosophical tracts. Yes, he does borrow a lot of ideas/interpretations from "second source" philosophers, people like Okrent, but that shouldn't discourage potential readers: Rorty excels at making intricate and original connections -- networks of thought. Certainly, not all of his arguments are unassailable, but they are almost always provocative. The points he makes along the way are often as intriguing as the larger point he tries to make with the essay itself. Also, the print, as another reviewer has mentioned, is indeed somewhat small, but I wouldn't say it offers a significant problem as far as reading goes. Oddly, the print in another set of his "philosophical papers," that on Truth and Progress, is larger though also published by Cambridge. Get this book, it's good reading.
9 of 13 people found the following review helpful.
Some interesting possibilities....
By Jeff Bricker
In this collection of essays Richard Rorty attempts to answer the question: What, if anything, can we liberal American intellectuals gain from reading the likes of Heidegger and Derrida? His answer: Plenty, if we can just manage to rescue Derrida from his admirers (Norris, Gasche) and Heidegger from himself.
This volume also contains shrewd and provocative discussions of Habermas, Lyotard, and the loathsome Foucault.
Readers new to Rorty might want to begin with the fourth essay: HEIDEGGER, KUNDERA, AND DICKENS. It's a reflection on the moral worth of the European novel and manages to touch on many of the themes Rorty has explored in his more recent writings.
WARNING! The print font is tiny! Cambridge University Press should be ashamed of itself.
1 of 1 people found the following review helpful.
THE SECOND VOLUME OF RORTY’S COLLECTED PAPERS
By Steven H Propp
Richard McKay Rorty (1931-2007) was an American philosopher, who taught at Princeton, the University of Virginia, Stanford University, etc. He wrote many other books such as Philosophy and the Mirror of Nature, Consequences Of Pragmatism: Essays 1972-1980, Contingency, Irony, and Solidarity, Objectivity, Relativism, and Truth: Philosophical Papers, Volume 1, etc.
He wrote in the Introduction to this 1991 book, “This is the second volume of a collection of papers written during the 1980s… most of this volume is about Heidegger and Derrida… Heidegger and Derrida are often referred to as ‘postmodern’ philosophers. I have sometimes used ‘postmodern’ myself… But I now wish that I had not. The term has been so over-used that it is causing more trouble than it is worth.”
In the first paper, he says, “Although Heidegger’s assessment of our century’s danger was closer to Husserl’s, his actual philosophical doctrines were closer to Dewey’s. Like Husserl, Heidegger thought that ‘the European crisis has its roots in a misguided rationalism.’ But he thought that a demand for foundations was itself a symptom of this misguided nationalism. [Being and Time] is filled with criticisms of the doctrines which Husserl shared with Descartes. The treatment in that book of ‘objective scientific knowledge’ as a secondary, derivative formn of Being-in-the-World… is of a piece with Dewey’s Baconianism… Another way in which Heidegger and pragmatism belong together is in their deep distrust of the visual metaphors which link Husserl to Plato and Descartes.” (Pg. 10-11)
He argues, “I would grant that Heidegger was, from early on, suspicious of democracy and of the ‘diisenchanted’ world … His thought was, indeed, essentially anti-democratic. But lots of Germans who were dubious about democracy and modernity did not become Nazis. Heidegger did because he was both more of a ruthless opportunist and more of a political ignoramus than most of the German intellectuals who shared his doubts. Although Heidegger’s philosophy seems to me not to have specifically TOTALITARIAN implications, it does take for granted that attempts to feed the hungry, shorten the working day, etc., just do not have much to do with philosophy. For Heidegger, Christianity is merely a certain decadent form of Platonic metaphysics; the change from pagan to Christian moral consciousness goes unnoticed. The ‘social gospel’ side of Christianity which means most to [Paul] Tillich… meant nothing to Heidegger.” (Pg. 19)
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He observes, “You can’t have a ground without a figure, a margin without a text… Derrida is fully conscious of this dilemma. The best way to see how he confronts it is to watch him struggle to differentiate himself from Heidegger. Derrida thinks Heidegger is the best example of somebody who tried and failed to do what Derrida himself wants to do---write about philosophy unphilosophically, get at it from the outside, be a postphilosophical thinker. Heidegger, in the end… was never able to take his own advice. For he had only one theme: to overcome metaphysics.” (Pg. 95)
He points out, “The quarrel over whether Derrida has arguments thus gets linked to a quarrel about whether he is a private writer---writing for the delight of us insiders who share his background, who find the same rather esoteric things as funny or beautiful or moving as he does---or rather a writer with a public missions, someone who gives us weapons with which to subvert ‘institutional knowledge’ and thus institutions. I have urged that Derrida be treated as the first sort of writer, whereas most of his American admirers have treated him as, at least in part, the second.” (Pg. 120)
He notes, “As a Kuhnian, I have doubts about whether arguments play much of a role in scientific or political Gestalt-switches. Arguments (whose premises must necessarily be phrased in familiar vocabularies) often just get in the way of attempts to create an unfamiliar political vocabulary… for those trying to transform what they see around them.” (Pg. 181)
He states, “So Walzer, Taylor, Habermas and I have a similarly mixed reaction to Foucault. On the one hand there is admiration and gratitude. For Foucault highlighted a new set of dangers to democratic societies. He served such societies well by telling them about tendencies and patterns that they needed to watch out for… On the other hand, we liberal reformists think that Foucault’s work is pervaded by a crippling ambiguity between ‘power’ as a pejorative term and as a neutral, descriptive term.” (Pg. 195)
This is another excellent collection of Rorty’s papers, that will be “must reading” for anyone studying Rorty’s thought.
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