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Made available in DSpace on 2018-08-01T23:46:17Z (GMT). No. of bitstreams: 1 tese_9868_Dissertação - Marcelo de Almeida Silva.pdf: 1178667 bytes, checksum: 0586615b2275ea911108f05e2a021e5f (MD5) Previous issue date: 2016-05-31 / Esta pesquisa tematiza as relações entre filosofia, política e democracia na obra de Richard Rorty. Mais especificamente, trata das suas propostas para qualificar as ofertas da produção filosófica para o avanço das práticas democráticas. Isto será feito através da análise de textos pertencentes aproximadamente às suas duas últimas décadas de vida, quando seu interesse pela política se tornou cada vez mais evidente. Em um cenário em que muitos afirmam que os recursos oferecidos pela filosofia, em sua concepção tradicional de busca da verdade incondicional, já não são politicamente relevantes, nosso objetivo aqui é apresentar a alternativa da filosofia política pragmatista de Rorty e as principais objeções a esta, mostrando como ela pode ser útil para enfrentar a complexidade dos problemas políticos e sociais típicos das democracias.

Fundação de Amparo a Pesquisa no Estado do Rio Grande do Sul / The present work is dedicated to a contemporary author who emphasized the incessant movement of the human species in their search for meaning: Richard Rorty. In this age-old effort to create meanings, thought manifested itself in many ways and in many different styles, and these changes have shaped the reason through time. The philosophy of Rorty is a "disenchantment" of philosophy, because undermines traditional concepts employed in philosophical inquiry and ultimately radically change the very notion of philosophy and what is philosophize. Thus, the insistent search for a last ground of knowledge, the attempt of philosophers - and scientists - to unveil the reality in their nature, are placed in check by Rorty, in favor of a much more "modest" purpose: achieve the best possible way to deal with the world without unequivocal or absolute assumptions. The development of these critical first appears in the book Philosophy and the Mirror of Nature, published in 1979, a work of great impact in contemporary philosophy that put Rorty as one of the exponents of current neopragmatist. Rorty stands out in contemporary philosophy to be an essentially combative author. His writings pursue a very clear proposal: to overcome some traditional ideas that dictate the philosophical agenda at least since Plato. As a representative of pragmatism, Rorty's effort is to show the futility of certain ideas and (pseudo)problems that generate for thought and research. The result of this effort reveals a complete transformation of philosophy and, beyond this, much of the western culture. This work aims to present and evaluate some of the main theses of Rorty. / O presente trabalho dedica-se a um autor contemporâneo que deu ênfase ao movimento incessante da espécie humana em sua busca por sentido: Richard Rorty. Neste esforço milenar de criar significados, o pensamento manifestou-se de várias formas e nos mais diferentes estilos, e estas transformações moldaram a razão através do tempo. A filosofia de Rorty é um desencantamento da filosofia, pois abala concepções tradicionais empregadas na investigação filosófica e acaba por mudar radicalmente a própria noção de filosofia e do que seja filosofar. Deste modo, a insistente busca por um fundamento último do conhecimento, a tentativa dos filósofos e também de cientistas de desvelar a realidade em sua natureza intrínseca, são por Rorty colocadas em xeque, em favor de um propósito bem mais modesto : alcançar a melhor maneira possível de lidarmos com o mundo sem pressupostos unívocos, absolutos. O desenvolvimento destas críticas aparece pela primeira vez no livro A filosofia e o espelho da natureza, publicado em 1979, obra de grande impacto na filosofia contemporânea e que situou Rorty como um dos expoentes da corrente neopragmatista. Rorty se destaca na filosofia contemporânea por ser um autor essencialmente combativo. Seus escritos perseguem uma proposta bastante clara: superar algumas ideias tradicionais que ditam a agenda filosófica ao menos desde Platão. Como representante do pragmatismo, o esforço de Rorty é o de mostrar a inutilidade de certas ideias e os (pseudo)problemas que geram para o pensamento e a investigação. O resultado deste esforço revela uma transformação completa da filosofia e, indo além desta, de grande parte da cultura ocidental. A presente dissertação pretende apresentar e avaliar algumas das principais teses de Rorty.

Thèse (M.A.)--Université Laval, 2008. / Bibliogr. : f. 99-102. Publié aussi en version électronique dans la Collection Mémoires et thèses électroniques.

Submitted by Kleyson Assis (kleysonassis@gmail.com) on 2017-07-13T01:55:25Z No. of bitstreams: 1 TESE DOUTORADO 08.16.pdf: 1416460 bytes, checksum: 7acb7aafc09e98add9122db5c36c2029 (MD5) / Approved for entry into archive by NUBIA OLIVEIRA (nubia.marilia@ufba.br) on 2017-07-25T19:35:15Z (GMT) No. of bitstreams: 1 TESE DOUTORADO 08.16.pdf: 1416460 bytes, checksum: 7acb7aafc09e98add9122db5c36c2029 (MD5) / Made available in DSpace on 2017-07-25T19:35:15Z (GMT). No. of bitstreams: 1 TESE DOUTORADO 08.16.pdf: 1416460 bytes, checksum: 7acb7aafc09e98add9122db5c36c2029 (MD5) / Há um problema que tem desafiado filósofos, cientistas, professores e instituições acadêmicas acerca da natureza da ciência e seu lugar nas sociedades contemporâneas: por um lado, uma visão universalista epistemológica do conhecimento científico parte do princípio de que a ciência é una, tem um local e uma data de nascimento mais ou menos mapeado, aproximadamente no século XVI na Europa, e fundamentada na moderna racionalidade europeia; por outro lado, uma perspectiva multiculturalista (no extremo relativista) aponta para a diversidade epistemológica elaborada a partir de distintas culturas humanas, que possuiriam diferentes caminhos para o conhecimento, métodos distintos de apreensão da realidade, que seriam tão legítimas e dignas quanto a ciência hegemônica. As duas perspectivas não são muito simpáticas entre si. O embate entre universalistas e multiculturalistas implica uma reflexão acerca da noção mesmo de “ciência”, assim como de noções correlatas, como de “realidade” e “verdade”, que não se reserva somente ao campo teórico, mas tem consequências importantes para as práticas e instituições. Para o presente trabalho, interessa precisamente as implicações desse debate no que diz respeito ao ensino de ciências nas universidades, sobretudo, a questão da natureza da ciência no ambiente de uma sociedade democrática e inclusiva. A partir daí apresento o que seria uma terceira via do debate: a interpretação do conhecimento científico partindo do neopragmatismo do filósofo norte-americano Richard Rorty (1931-2007), para o qual a ciência pode ser compreendida como uma atividade antes solidária que objetiva. Por fim, defendo a tese de que as políticas de ações afirmativas etnicorraciais são melhores descritas em termos de solidariedade do que de inclusão, e que essa descrição converge com a prática científica como caracterizada aqui. / There is a problem that has stumped philosophers, scientists, teachers and academic institutions about the nature of science and its place in contemporary societies: first, an epistemological universalistic view of scientific knowledge assumes that science is one, has a local and a date of birth more or less mapped approximately in the sixteenth century in Europe, and based on the modern European rationality; on the other hand, a multiculturalist perspective (in relativistic extreme) points to the epistemological diversity drawn from different human cultures that possess different paths to knowledge, distinct apprehension methods of reality, that would be as legitimate and worthy as the hegemonic science.There is a problem that has stumped philosophers, scientists, academic teachers and institutions about the nature of science and its place in contemporary societies: on the one hand, an epistemological universalistic view of scientific knowledge assumes that science is one, has a place and a date of birth more or less mapped approximately in the sixteenth century in Europe, and based on the modern European rationality; on the other hand, a multiculturalist perspective (in relativistic extreme) points to the epistemological diversity drawn from different human cultures that possess different paths to knowledge, distinct apprehension methods of reality, that would be as legitimate and worthy as the hegemonic science. The two perspectives are not very friendly to each other. The clash between universalists and multiculturalists implies a reflection on the notion even of "science", as well as related notions as "reality" and "truth," which is not reserved only to the theoretical field, but has important consequences for practices and institutions. From then present what would be a third way of debate: the interpretation of scientific knowledge starting from neopragmatism the American philosopher Richard Rorty (1931-2007), for which science can be understood as an activity before solidarity that objective. Finally, I argue that the policy etnicorraciais affirmative actions are best described in terms of solidarity than inclusion, and that this description converges with scientific practice as featured here.

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This master thesis studies debates on historical theory in Sweden ́s two main historical journals, Historisk tidskrift and Scandia, during the last fifty years. The study investigates discussions of epistemological questions, the purposes of historical writing, and the influence of postmodernism. The theoretical approach and methodology used is inspired by the American pragmatist philosopher Richard Rorty. In a concluding chapter Rorty’s writings are used to confront the study’s results. The purpose of this is to highlight certain problems from the investigation. It is argued that the vocabulary used by the Swedish historians is an effect of the correspondence theory of truth, and that a pragmatic approach to the study of history could help history break free from that unfortunate vocabulary.

One of the core and primary functions of the school is to transmit knowledge from one generation to the next. The theory and practice of schooling (teaching and learning) should be founded on a sound concept of knowledge. A change in epistemology entails a change in approach to schooling. This study investigates how the postmodern idea of knowledge may affect schooling both in theory and practice. The author traces how the concept of knowledge has changed from modern to the postmodern era, in order to find the general features of the recent view of knowledge. The postmodern idea of knowledge is characterised by doubt about objective knowledge, the shift from universal reason to plural reason, criticism of foundationalism and awareness of the peculiar role of language. This study focuses on Richard Rorty's theory to analyse the postmodern idea of knowledge and its educational implication. In order to figure out the problems of postmodern epistemology, the author criticises Rorty's idea of knowledge immanently and transcendentally. Not only self-contradictions but also hidden foundations (or beliefs) in Rorty's idea of knowledge are revealed. This study comes to conclude that although the postmodern idea of knowledge reveals the shortcomings of the modern idea of knowledge, it also has many flaws in achieving a sound concept of knowledge. This study indicates an alternative view of knowledge from a Reformational perspective in order to overcome the shortcomings of postmodern epistemology. The author suggests a new possibility of objective knowledge based on the notion of creational law, and also various kinds of legitimate knowledge based on the multi-dimensional modality of reality. As a final point, this study suggests the notion of stewardship in education. Schooling should open up the multidimensional reality for students to become responsible stewards who care for the world and their fellow human beings. / Thesis (Ph.D. (Education))--North-West University, Potchefstroom Campus, 2007.

This dissertation examines the techniques and themes of William Burroughs by placing him in the American Pragmatist tradition. Chapter One presents a pragmatic critical approach to literature based on Richard Rorty and John Dewey, focusing on the primacy of narration over argumentation, redescription and dialectic, the importance of texts as experiences, the end-products of textual experiences, and the role of critic as guide to experience rather than judge. Chapter Two uses this pragmatic critical lens to focus on the writing techniques of William Burroughs as a part of the American Pragmatist tradition, with most of the focus on his controversial cut-up technique. Burroughs is a writer who upsets many of the traditional expectations of the literary writing community, just as Rorty challenges the conventions of the philosophical discourse community. Chapter Three places Burroughs within a liberal democratic tradition with respect to Rorty and John Stuart Mill. Burroughs is a champion of individual liberty; this chapter shows how Burroughs' works are meant to edify readers about the social, political, biological, and technological systems which work to control individuals and limit their liberties and understandings. The chapter also shows how Burroughs' works help liberate readers from all control systems, and examines the alternative societies he envisions which work to uphold, rather than subvert, the freedom of human beings. Chapter Four concludes by suggesting some of the implications of Burroughs' work in literature, society, and politics, and by showing the value and importance of Pragmatism to the study of American literature and culture.

The thesis presented here explores the relevance of the classical works of Emile Durkheim and George Herbert Mead to contemporary postmodern cultural critiques. Postmodern social theory specifically that of Richard Rorty and Jean Baudrillard have come to offer a type of social theory that challenges the notion of the social. This referential problem of the social becomes a striking attack on the epistemology of sociology, which purports to offer scientific knowledge about the human condition as a social process. The theoretical works of Durkheim and Mead especially their respective concepts of the "collective consciousness" and the "generalized other" are offered here as closely related articulations of the core sociological concept of "the social." It is argued that postmodernism, by postulating an excessively precarious social theory, falls short as a theory of society when juxtaposed to the classic sociologies of Durkheim and Mead. However, it is also noted that the transformation of the field of sociology from a primarily textual discourse to a quantitative enterprise increasingly exposes the field of sociology to uniquely postmodern critiques.