Ian said:
I'd still be really interested where DMB fundamentally disagrees with Matt .... 
not for the sake of argument, but fundamentally, pragmatically?

dmb says:
I've discovered that there is a contemporary debate between classical 
pragmatists and neopragmatists and I think my disagreement with Matt pretty 
much draws the same line. Anderson's "Philosophy Americana" describes 
neopragmatism as a forced merger between anglo-american analytic philosophy and 
classical pragmatism. To make this work, the classical form has to suffer some 
amputations, he says, and Rorty's way of sorting good Dewey the social critic 
from bad Dewey the metaphysician exemplifies this amputation process. 
Apparently, there is a neo-Peircian school that does the same to him. Like 
Rorty, these hacks also from a post-positivistic background.

More specifically, what's the difference between adopting radical empiricism on 
one hand and on the other saying that we should change the subject? 

I haven't forgotten about the common rejection of SOM and all that, but 
classical emphasizes experience and neoprag emphasizes language and that 
largely shapes their overall character. Rorty seems more interested in 
producing a kind of anti-positivism and adopts parts of classical pragmatism to 
serve that end. Anyway, this difference makes classical and neopragmatism into 
distinctly different creatures. The terms I'm using here are ones you can find 
in any book on the topic, apparently. "Classical" and "neo" have popped up in 
Anderson and in my school textbooks.

My emphasis on "pure experience" in particular is just a very specific version 
of the experience/language difference. Its that same old complaint I've always 
had, that a Rortyized version takes the metaphysics and the quality out of the 
metaphysics of quality. But its clearer to me now and comforting to know that 
our little debate reflects a larger debate among professionals. I like to think 
it's evidence that we haven't been wasting time. Not all of it, anyway.



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