By William Egginton
Demonstrates that the divisions among analytic and continental philosophy are being changed by way of a transcontinental wish to tackle universal difficulties in a standard idiom.
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Additional info for The Pragmatic Turn in Philosophy: Contemporary Engagements Between Analytic and Continental Thought
Harvard University Press, 1979). All quotations are from this edition. The opening sentence of the essay (141)—“The main purpose of this paper is to show that there is no such thing possible as an ethical philosophy dogmatically made up in advance. We all help to determine the content of ethical philosophy so far as we contribute to the race’s moral life”—is the very point that Michelle Moody-Adams makes in the passage I quoted. 8. Cf. , The Cambridge Companion to William James (Cambridge: Cambridge University Press, 1997).
The Insistence on Futurity 23 3. JAMES AFTER GAUCHET: THE “INSISTENCE ON FUTURITY” IN THE LIGHT OF “PURE FUTURE,” OR, RELIGION AFTER THE “END OF RELIGION”? James’s attempts to pragmatically resituate our “genuine metaphysical problems” within a logic of hope can be related to, and questioned by, another—and, it may seem, more radical—concept of futurity. ”53 This radical insistence on futurity, which privileges innovation and becoming and invalidates origin and past, dramatically alters the cultural coordinates of humanity.
36 He writes, What I’ve said comes close to some of the considerations which Habermas has put forward in support of a consensus theory of truth. Truth, according to this theory, is the content of a rational consensus; and a consensus can be called ‘rational’ if it has been achieved under conditions of an ideal speech situation. As I have already indicated above, however, I do not believe that a consensus theory of truth and the peculiar account of discursive rationality which goes with it can be justified.
The Pragmatic Turn in Philosophy: Contemporary Engagements Between Analytic and Continental Thought by William Egginton