Thanks for the education, dmb.
Mark

On Jan 25, 2010, at 12:28:02 PM, "david buchanan" <[email protected]> 
wrote:

Steve said:
It is interesting that you bring up two different senses of the term 
metaphysics. I just wrote a letter to Pirsig on that exact topic to see if he 
would offer any clarification. The letter I wrote is posted on my blog here: 
http://www.atheistichope.com/2010/01/i-recently-sent-this-letter-to-robert-m.html

dmb says:
I saw your letter to Pirsig the other day. Please let me know if he answers and 
how he answers. 
Among other things, Larry Hickman compares Rorty's stance toward metaphysics to 
Dewey's stance in his "Pragmatism as Post-Postmodernism: Lessons from John 
Dewey" (Hickman is Director of the Center for Dewey Studies and Professor of 
Philosophy at Southern Illinois University.) He makes a case that Dewey 
reformed metaphysics along naturalistic lines whereas Rorty (and many 
postmodern thinkers) think metaphysics is dead. He also makes a case that 
Pragmatism is "a precise theory of meaning, truth, and inquiry, or perhaps 
better put, it is a closely related family of precise theories of meaning truth 
and inquiry", most of which Rorty (and postmodernism) also take for dead. He 
explains how Dewey can reject SOM, Cartesian dualism, foundationalism, 
essentialism, supernaturalism, reifications and all that other bad Modern 
stuff, just like Rorty and the postmodernists, while avoiding the problems of 
postmodernism (such as relativism and the other forms of intellectual paralysis 
it causes).

"Dewey's post-postmodernist metaphysics, then, constitutes an attempt to 
reconstruct that enterprise along naturalistic lines. In EXPERIENCE AND NATURE 
he works out what he had tentatively advanced ten years earlier, in 1915, in 
his essay "The Subject Matter of Metaphysical Inquiry." He continues to eschew 
speculation about first and last things, he continues his attempt to undercut 
reliance on unwarranted hypostatized entities, and he treats inquiry into Being 
qua Being as a historical curiosity.

He also denies the claims of those who argue that there is no longer any place 
for metaphysics. He attempts to take account of the fact that the generic 
traits of existence are too complex to be the subject of common-sense 
observation and too general to be the subject of scientific experimentation. ...

,,,Dewey gave up the word, but not the enterprise. As for the enterprise, or 
what he had accomplished in terms of reconstructing the traditional discipline 
of metaphysics, he happily stood by that. And why? Simply because the point of 
recognizing generic traits, as he put it, 'lies in their application in the 
conduct of life: that is, in their MORAL bearing provided MORAL be taken in its 
basic broad human sense' (LW 16.389)." 

This attitude is compared to Rorty's. Hickman quotes him saying, "Liberals have 
come to expect philosophy to do a certain job - namely, answering questions 
like 'Why not be cruel?' and 'Why be kind?' - and they feel that any philosophy 
which refuses this assignment must be heartless. But that is a result of a 
metaphysical upbringing. If we could get rid of the expectation, liberals would 
not ask ironist philosophy to do a job it cannot do, and which it defines 
itself as unable to do." Hickman adds,...

"Of course there is an irony that Rorty may not have fully appreciated. The 
positivism he dislikes and the postmodernism he apparently likes, share an 
interesting trait: they both hold the position that philosophy is incapable of 
addressing ethical issues such as the ones that Rorty raised in the passage 
just quoted. In the case of positivism it is because such issues are consigned 
to the jam-packed realm of everything that is noncognitive. In the case of 
Rortian postmodernism, it is because there is no adequate common denominator 
for human experience."

In the Dewey quote above, the emphasis on the term "moral" is emphasized in the 
original. By contrast, Rorty thinks our hands are tied morally and the best we 
can have is "groundless social hope". So which version of metaphysics do you 
suppose the MOQ is? As I see it, Dewey and Pirsig both expose the positivist's 
anti-metaphysical stance as itself based on metaphysical assumptions and they 
both see that kind of scientistic amorality as a pretty serious problem, as one 
of the central targets in their criticisms of modernity. In that sense, I 
think, they'd view Rorty's stance as part of the problem, as a particular 
version of the problem. In both cases, radical empiricism is part of the 
solution, the pragmatic theory of truth is part of the solution, reintegration 
of the affective domain is part of the solution and all of this is grounded in 
experience. Experience becomes the common denominator in this reconstructed 
naturalistic metaphysics. 

Now if you go down to the New Age "Metaphysical" book store, they'll tell you 
something else entirely. There, metaphysics means that transparent rocks can 
heal you and the universe WANTS you to have a new car and a rockin girlfriend. 
I'm pretty sure all the pragmatists would disapprove of that meaning for the 
term.

I think metaphysical assumptions are the sort of thing you always have whether 
you think about it explicitly or not. They're like opinions. Everybody has them 
and most are just unexamined inheritances. For a pragmatist, the question is 
not about whether or not our assumptions correspond to the way reality really 
is but rather how well do our assumptions work in experience. How well do the 
ideas function in explaining the past and guiding the future? As the moral 
concerns discussed above show, pragmatic truth is not just about bald 
expediency of course. But we really do need ideas that don't paralyze us with 
respect to basic things like promoting kindness and preventing cruelty. As I 
see it, if your stance won't allow that, then it isn't any good and it's time 
to get a new idea.

Thanks,dmb 


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