By Richard Rorty
The second one quantity pursues the subjects of the 1st quantity within the context of discussions of modern ecu philosophy targeting 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 via a dialogue of the makes use of to which Paul de guy and his fans have placed convinced Derridean rules. Rorty's concluding essays expand outward with an essay on "Freud and ethical Deliberation" and essays discussing the social theories and political attitudes of varied modern figures--Foucault, Lyotard, Habermas, Unger, and Castoriadis.
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Additional info for Essays on Heidegger and Others: Philosophical Papers, Volume 2
The only things that are really evident to us are our own desires. This means that the only way we can press on with Plato's enterprise is to become pragmatists — to identify the meaning of life with getting what we want, with imposing our will. The only cosmology we can affirm with the certainty Plato recommended is our own (communal or individual) world picture, our own way of setting things up for manipulation, the way dictated by our desires. As Heidegger says: world picture, when understood essentially, does not mean a picture of the world but the world conceived and grasped as picture.
I read this blurring as a warning, analogous to Wittgenstein's, against trying to get between language and its object, plus a further warning against trying to get between language and its user. In Heidegger's version, the warning says: if you try to come between them — if you try to make the user more than his or her words, and the object described more than its description in words, you risk winding up with some version of the Subject—Object or Human—Superhuman dualisms, and thus being condemned to think in terms of power relations between the terms of these dualisms.
405-406. " 10 In The difference between pragmatists and nonpragmatists on this point comes out very clearly in an early criticism of Bradley by Dewey. ("The Intellectualist Criterion for Truth," in Middle xxx fotnote fortsetter på neste side xxx ((32)) follows that, as Heidegger puts it, Dasein's Being-in-the-world is "the foundation for the primordial phenomenon of truth. 11 It also follows that Being not entities) is something which 'there is' only in so far as truth is. And truth is only in so far and as long as Dasein is.
Essays on Heidegger and Others: Philosophical Papers, Volume 2 by Richard Rorty