Hi dmb,

> Steve said to dmb:
> My understanding was that empiricism prevents James from being a relativist 
> while the fact that Rorty does not claim to be an empiricist makes him a 
> relativist. You insisted in the past that empiricism makes a big difference 
> when it comes to the issue of relativism. Now you seem to be saying that it 
> makes no difference since you agree with me that "pure experience can't 
> settle any ethical or factual truth claims." What gives?
>
> dmb says:
> I'm still saying that empiricism makes a big difference.

Steve:
For what purposes or for what practices does it make a difference? I
agree tat it is good for addressing sense data empiricism, but what
else is it good for?

dmb:
...Pure experience can't settle claims because it has nothing to do
with the pragmatic theory of truth. James never said it was supposed
to play that kind of role. I don't even see how it's possible but,
like I said, you're confusing pragmatism with mysticism.


Steve:
I don't think pragmatism has anything to do with mysticism or radical
empiricism other than that James invented radical empricism and was
also a pragmatist. Pirsig said that James saw his pragmatism as
separate from his radical empiricism. I never thought one had to do
with the other. As I said, my understanding was that you were saying
that Rorty is a relativist because he does not embrace radical
empiricism and that James avoids relativism because of subscribing to
radical empiricism.



> Steve said:
> ...You can say truth is "what works," but that does not in itself give us any 
> standards for what counts as adequate justification. As I quoted Rorty 
> previously, "The way in which the properly-programmed speaker cannot help 
> believing that the patch before him is red has no analogy for the more 
> interesting and controversial  beliefs which which provoke epistemological 
> reflection." The distinction between "works" and "doesn't work" is not a 
> given for any non-trivial questions. It is something worked out among a 
> community of inquirers who seek to justify their beliefs to one another.

> By offering "what works" as not just a description of what beliefs will be 
> held as true but as a "theory of truth," you haven't given us anything we 
> didn't already have before adopting any theory of truth.
>
>
>
> dmb says:
>
> By offering a theory of truth I haven't given you anything you didn't already 
> have? So what you're saying, after all these explanations, is that the 
> pragmatic theory of truth just isn't anything.

Steve:
Isn't anything I am saying that it doesn't do anything to aid in any
of the purposes for which anyone would pursue a theory of truth. The
same goes for all theories of truth.

dmb:
Wow. You've shown nothing but confusion about that theory and yet
you're willing to declare dismiss it as nothing. Seigfried calls
James's work "a radical reconstruction of philosophy", Whitehead said
James effected a copernican revolution, Richardson said pragmatism and
radical empiricism were fused in "an explosion of creativity" and
Pirsig says that James had not only nailed "truth" as a species of the
good and rightly identified subjects and objects as secondary, he also
hit upon exactly the same terms of the MOQ, namely static and dynamic.

Steve:
I never said that James wasn't a good philosopher. I just said that
the pragmatic theory of truth is better thought as advice to not
bother with theories about truth.

dmb:
> Seriously, dude. To use Rorty's arguments against James or Pirsig is to 
> confuse entire schools of philosophy, separate camps in philosophy.


Steve:
I am not using anything to argue against James or Pirsig. I am arguing
against your claim that Rorty is a relativist. I am still waiting to
hear what you ever mean by the term. Can you please define it for me?
Again, I think you will have a difficult time giving a definition that
condemns Rorty but does not apply equally to James.

Best,
Steve
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