On Friday, January 11, 2019 at 7:25:55 PM UTC-6, Brent wrote:
>
>
>
> On 1/11/2019 2:36 PM, Philip Thrift wrote: 
> >> Of course there are math professors (Dr. Z at Rutgers) who teach on 
> >> the evils of Platonism. And "Truth" is like God, as Rorty said. 
> > 
> > 
> > 
> > 
> > 
> > That is a good summary of Plato. Hirsschberger sum up Plato by saying 
> > that the God of Plato is Truth. Not the one we make public, but the 
> > one we search. 
> > 
> > Now, all my life I have got the feeling that Plato is dismissed, and 
> > badly seen, notably in opposition to Aristotle. But Aristotle did not 
> > understood Plato, except in a curious passage of the “metaphysics” 
> > where he seems to suddenly got the point, and seems to come back to 
> > Plato without saying (but that is an optimistic reading of Aristotle’s 
> > metaphysics, To be sure I found some scholars who saw that too, like 
> > Gerson. 
> > 
> > That "truth is God" makes sense for a computationalist, because 
> > “truth” when encompassing the description of a machine at its correct 
> > substitution level, is no more definable by that machine. Yes, Truth, 
> > and semantics, is very much like the platonician notion of God. You 
> > force me to agree with Rorty on this! 
> > 
>
> At the same time Rorty said,"Truth is like God" he was a "strict 
> atheist".  He was also a pragmatist, meaning he thought the measure of 
> truth was solely whether it worked.  So I'd gather that Rorty didn't 
> think that "truth" was very useful idea; which is confirmed by him being 
> called an "ironist" by his friends. 
>
> Brent 
>

He was called a  "boring" atheist. 

http://www.pragmatismtoday.eu/summer2012/Madzia-Richard_Rorty_An_Ethics_for_Today_Finding_Common_Ground_between_Philosophy_and_Religion.pdf


*Danny Postel once wrote that Richard Rorty can be*
*probably best described as a "boring atheist.” Now, can*
*we hear anything interesting about religion from a*
*boring atheist? In the case of Rorty, we surely can, at*
*least in two respects: a) by reading his papers on religion*
*we can get a picture of his opinions on the role of*
*religious experience in the lives of human beings that is*
*far from trivial; b) by using "redescription” as Rorty’s*
*most powerful weapon in advancing our intellectual and*
*moral standards, we can reformulate some of his ideas*
*as being able to enter a conversation with the kind of*
*thinking known as postmodern Christianity (or weak*
*theology being its instance). Rorty’s atheism definitely*
*does not fall into the same category as the atheism of*
*Richard Dawkins or Daniel Dennett. Rorty seems to*
*perfectly understand the broadness of religious*
*experience and its various contexts, although, for*
*himself, religion is not a live option. His growing*
*willingness to enter into debate with religion, as we saw*
*it in the last several years of his life, is supposedly an*
*inevitable conclusion of contentions published in his*
*earlier papers where he called religion a "conversationstopper.” *
*It may well be the case that religion sometimes*
*is a conversation-stopper, but as Rorty himself holds, it is *
*our (philosophers’) responsibility to maintain the*
*discussion even with these sometimes "unwilling” forms*
*of discourse. Since we know that when discussion*
*ceases, other forms of persuasion come into play, we*
*must make sure it will carry on. *



*Rorty: On Truth*
https://www.youtube.com/watch?v=CzynRPP9XkY

- pt


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