).The last four chapters do not form a continuous genealogical narrative. But the most memorable thing about that phone call was that Rorty rummaged around on his desk and read aloud a couple of the most vicious criticisms of himself, as he and Bernstein cackled (cackling came through clearly on a land line).With Robert Harrison for one of his last interviews.But Lord the Rort had some critical acuity when he wasn’t just shrugging at an auditorium full of people. All are concerned with what is true and real, but none have anything to do with community solidarity. He held teaching positions at Yale University from 1954 to 1956, Wellesley College from 1958 to 1961, Princeton University from 1961 to 1982, and the University of Virginia since 1982. The process of coming to know oneself, confronting one’s contingency, tracking one’s causes home, is identical with the process of inventing a new language … So the only way to trace home the causes of one’s being as one is would be to tell a story about one’s causes in a new language …. Postmodernism is only the latest variation on the old theme.But while I am not concerned about Rorty and postmodernism, I think that we ought to be very concerned about that old theme. The Book Haven wrote about Richard Rorty a few weeks ago, in connection with his online interview for Entitled Opinions. Then we can ask the more limited question, "How do I know reality? For reasons explained in Jonathan Israel’s fascinating,In those days, if you defended the absurdly counter-intuitive claim that matter could move all by itself, it was clear you could hardly be expected to have any moral scruples or intellectual conscience. So long as he does this, he has an escape hatch to avoid counterexamples. But it cannot propose a language for us to speak …,It was Nietzsche who first explicitly suggested that we drop the whole idea of ‘knowing the truth’. Were there Irish monks in North America before the Vikings? If he reverts back to the influence of the community, then he is forced back to the prior, enigmatic opinion, that even these noncontroversial issues are decided by community solidarity.How is Rorty led to these strange and esoteric conclusions about truth and reality? But as before, we could easily drop the "potentially" as linguistically unnecessary.The point may be broadened to cover the truth of events that existed before language or independently of language. If we take, as our starting point, the belief in a Trinitarian, personal God, we may become Rortian postmodernist, in practice if not in theory. Jurors, especially in well publicized cases, are purposely barred from communicating with their communities specifically to avoid Rortian justice. He does not think, as Habermas does, that we can eliminate what Marxists used to call ‘false consciousness’ – the kind of consciousness produced by the machinations of power. He didn’t respond to my attacks except to give me the in-process bibliography. As a thinker and writer, Rorty was a real swashbuckler, as bold as could readily be imagined, but one-on-one he was almost unbelievably shy. This belief is consistent with the Christian perspective but also with that of many other religious and philosophical traditions. We think the sort of metaphysics and epistemology currently practised by analytic philosophers is just as fantastical and futile as Plato’s Theory of Forms and Locke’s notion of simple ideas.As far as I can see, Williams’s criticism of ‘the indistinguishability argument’ stands or falls with the claim that analytic philosophers really can do the wonderful things he tells us they can – that they are not just hard-working public relations agents for contemporary institutions and practices, but independent experts whose endorsement of our present ways of justifying beliefs is based on a superior knowledge of what it is for various propositions to be true. Rorty would, it appears, welcome the tendency in these cases to ignore the truth or falsity of what is under discussion in favor of deciding what best unifies ones own.
Here Williams distinguishes two notions – Rousseau’s and Diderot’s – of ‘what it is to be a truthful person’. Postmodernism is irrational and will fall of its own weight. This is precisely the kind of general issue that the postmodernist, Rortian concept of truth is supposed to enlighten.
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