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By Richard Rorty

The second one quantity pursues the topics of the 1st quantity within the context of discussions of modern eu philosophy concentrating on the paintings of Heidegger and Derrida. His 4 essays on Heidegger comprise "Philosophy as technology, as Metaphor and as Politics" and "Heidegger, Kundera, and Dickens;" 3 essays on Derrida (including "Deconstruction and Circumvention" and "Is Derrida a Transcendental Philosopher?") are by way of a dialogue of the makes use of to which Paul de guy and his fans have placed sure Derridean principles. Rorty's concluding essays increase outward with an essay on "Freud and ethical Deliberation" and essays discussing the social theories and political attitudes of assorted modern figures--Foucault, Lyotard, Habermas, Unger, and Castoriadis.

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Such a conviction amounts to the rejection of the claim that we, the democratic societies of the West, know what we want in advance — that we have more than a tentative and revisable Grundriss for our social projects. One task of the intellectuals in these societies will be to help their fellow citizens live with the thought that we do not yet have an adequate language, and to wean them from the idea that there is something out there to be 'adequate' to. This amounts to suggesting that we try to eschew scientistic pronunciamentos which take for granted that we now have a secure grasp on the nature of society, or of the good.

33 On the 'non-analytic' side of the divide, by contrast, the realization that we are not going to get this sort of truth is a reason for dropping old ambitions. For the tacit presupposition which unites non-analytic philosophers — those philosophers who reject metaphilosophical scientism — is that Nagel is wrong when he says that philosophy is not like a particular language. Its sources are preverbal and often precultural, and one of its most difficult tasks is to express unformed but intuitively felt problems in language without losing them.

171 (SZ, p. " But he also, especially in the later works, refuses to make a distinction between Dasein and Sein. Note the use of Lichtung in "Letter on Humanism" (BW p. 216; WM, P. " When Heidegger says, at the beginning of "Letter on Humanism," that "Language is the house of Being. In its home man dwells" (BW p. 193; WM, p. 145), the suggestion that the two dwellers cannot be distinguished from one another is deliberate. The more you read later Heidegger, the more you realize that the distinctions between language, human beings, and Being are being deliberately and systematically blurred.

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