Document Type : Research Paper

Abstract

The western philosophy in general is regarded by Richard Rorty as the result of the fouitless and diferent theoretical dualisms in the history of philosophy. In the context of literary Salvaging Culture, he tries to deconstruct the diferent problems of philosophy and to remove those dualisms. In his view the classic philosophers were believing in extra-human and extra-historical realities and they were regarding human beings as servants and discovers of them. By separating the personal or private realm from the public realm or society and politics, he shows that the realm of politics has no need to get its foundations from the individual criteria of private realm. Instead of using the classical concept of philosophy, that is truth, proposes the concept of solidarity. Solidarity, in his thought, means nogetiation on the diferent problems which is result of pragmatic view on things and being influenced by special norms of society and instrumentel usage of words. He believes that by creating new words which are instruments to be in consistency with envierment, human beings try to make more solidarity between individuals and to establish a free and justly society whitout any discrimination and offence. This article tries to show that the philosophical thought of Rorty, at the first and in the direction of a political thought and takeing a Shoanist attitude by himself, is an effort to provide situation for a libral democratic society.

Highlights

Introduction

This paper tries to assess Rorty^,s claims which is challenging all foundation of the history of philosophy  and some problems which will be discussed are as follow: why Rorty, who puts aside all classic dualism, still pursues the demarcating between the private and public spheres in general and the demarcation between politics and religion which is in his view related to the private domain? Do we have no way to escape from Rorty^,s private/public dichotomy? According to our concept of history, is it reasonable from Rorty that politics is separate from and prior to philosophy and can philosophy be non-political? In the post-philosophical contingent sphere is the ethnocentrism a free option or it is a compulsory option? And finally, given the Rorty^,s explanation of any attack on essentialism in human beings, the concept of human rights,  how can be possible and explicable in his thought ? It seems that the answer can be found behind the motives of his political thought

The concept of solidarity in is alternative to the classic concept of Truth.

Since Rorty thought is Darwinistic, he thinks that the human being and his specification and properties are a production of the evolutionary process of a living being from amoeba to human being. Therefore, instead of Kantian ethics based on reason, he accepts foresight, computing  and compatibility with others. Human societies, he thinks, should apply their forces to fulfill demands of each other rather than understanding the trans-natural of the past.

The demarcation the private and public sphere

 By demarcating the private and public spheres, Rorty claims that we have to leave the imaginary aim of finding an idea upon which the private and public sphere will be united, and we should accept that the will to self-creation and the will to solidarity have the same validity, thought are incompatible and have nothing in common forever.

The priority of democracy on philosophy (precedence of freedom on Truth)

According to Rorty^,s view, by disregarding time and history the traditionists decided to prevail  the truth and philosophy over freedom and democracy. He says that by getting seriously the time, we want to prefer freedom to Truth and by this claim he means the preference of happiness to Truth.

The redemptive literary culture as an alternative for the redemptive philosophical culture

Since the Renaissance, Rorty thinks, western thinker have passed three phases: redemptive by help of god, redemptive by help of philosophy and at the moment their hope in the redemption by help of literature. While in the Platonic and Cartesian and Kantian cultures in the Christian culture it was held that the real knowledge can by attain by having a turn from the material world to the spiritual world, but in the literary culture the final target is not in the upward. It is in the human society and it is possible through human imagination. 

Keywords

• Neopragmatist
• postmodern
• literary‌ salvaging culture
• truth
• solidarity
• libral democratic