问题描述：
英语翻译,不要翻译器的,追加50哦
This change in contemporary philosophy came in Richard Rorty’s Philosophy and the Mirror of Nature (1979). In it, Rorty argued that philosophy as a method should be removed from its high pedestal and should eschew its role as the adjudicator and arbiter of disputes among other intellectual disciplines. This momentous volume’s conclusions were largely ignored by many of Rorty’s former analytical colleagues; however, to other scholars searching for a different view of philosophy, his work was a revelation. The work demarcates a line in Rorty’s own work that mirrors the break pragmatism made with metaphysics. It also marks Rorty’s emancipation from the analytical tradition and sets up his many fruitful years exploring both old and new pragmatism.
With this background on pragmatism and on Rorty, I can move to discussing
why Rorty’s work is particularly useful in looking at how character education could be altered. Specifically, his Philosophy and Social Hope (1999) is of immense utility—in part, because this work lends insight to Rorty’s views on Peirce, James, and his intellectual idol, John Dewey (1981). Rorty’s version of pragmatism draws on the work of these three authors (although his interpretations of their work continues to be critiqued), as well as his own wide-ranging knowledge of literary sources and continental philosophy.
This change in contemporary philosophy came in Richard Rorty’s Philosophy and the Mirror of Nature (1979). In it, Rorty argued that philosophy as a method should be removed from its high pedestal and should eschew its role as the adjudicator and arbiter of disputes among other intellectual disciplines. This momentous volume’s conclusions were largely ignored by many of Rorty’s former analytical colleagues; however, to other scholars searching for a different view of philosophy, his work was a revelation. The work demarcates a line in Rorty’s own work that mirrors the break pragmatism made with metaphysics. It also marks Rorty’s emancipation from the analytical tradition and sets up his many fruitful years exploring both old and new pragmatism.
With this background on pragmatism and on Rorty, I can move to discussing
why Rorty’s work is particularly useful in looking at how character education could be altered. Specifically, his Philosophy and Social Hope (1999) is of immense utility—in part, because this work lends insight to Rorty’s views on Peirce, James, and his intellectual idol, John Dewey (1981). Rorty’s version of pragmatism draws on the work of these three authors (although his interpretations of their work continues to be critiqued), as well as his own wide-ranging knowledge of literary sources and continental philosophy.
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