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“... If you want to know what the common sense of the bookish will be like fifty years from now, read the philosophers currently being attacked as ‘irrationalist’. Then discount the constructive part of what they are saying. Concentrate on the negative things, the criticisms they make of the tradition. That dismissal of the common sense of the past will be the enduring achievement of the long-dead ‘irrationalist ...”

“... A third-rate critic of an original philosopher usually attacks him (or her) for frivolous irresponsibility, or corrupting the youth, or for having (by underhand ‘rhetorical’ means) briefly made the worse appear the better cause. By contrast, a second-rate critic will spot lacunae in the philosopher’s arguments, ambiguities in her use of terms, and vagueness in her conclusions ...”

“... Lots of people blame the way things have been going lately on ‘false consciousness’. We are, they say, trapped in a conceptual scheme which distorts the way things really are. All our ways of talking, acting and hoping are infected by these concepts. We cannot expect things to get any better until we rid ourselves of them and adopt a new form of intellectual life, one which helps to encourage the emergence of new forms of social life ...”

“... A.J. Ayer began his Bertrand Russell with his customary insouciance, saying that Russell was ‘unique among the philosophers of this century in combining the study of the specialised problems of philosophy, not only with an interest in both the natural and the social sciences, but with an engagement in primary as well as higher education, and an active participation in politics ...”

“... If one says, as I did in ‘The Contingency of Language’, that truth is not ‘out there’, one will be suspected of relativism and irrationalism. If one suggests, as I then did in ‘The Contingency of Selfhood’, that we no longer need a distinction between morality and prudence, one may seem to be encouraging immorality.* By way of defence, I shall argue here that these distinctions between absolutism and relativism, rationality and irrationality, morality and expediency, are obsolete and clumsy tools – remnants of a vocabulary which we should try to replace ...”

“... About two hundred years ago, the idea that A truth was made rather than found began to take hold of the imagination of Europe. The French Revolution had shown that the whole vocabulary of social relations, and the whole spectrum of social institutions, could be replaced almost overnight. This inspired a new sort of politics – revolutionary, utopian politics, the sort of political thought which sets aside questions about both the will of God and the nature of man and dreams of creating a new kind of human being ...”

“... As I was starting to write this I came across a poem by Philip Larkin, the last part of which reads: And once you have walked the length of your mind, what You command is as clear as a lading-list. Anything else must not, for you, be thought To exist. And what’s the profit? Only that, in time We half-identify the blind impress All our behavings bear, may trace it home ...”

“... by, the vocabulary of history. It would no doubt also amuse a present-day inhabitant of Virginia, Richard Rorty, who in this stimulating new collection of essays brandishes his tomahawk in earnest at philosophers who insist on treating our local and accidental concerns as though they were reflections of some immutable and absolute Reality. He lays ...”

“... It will be predictably edifying, or perhaps predictably unedifying: in any case, predictable. Richard Rorty is a philosopher for whom the standards and the point of getting it right have become very problematic, not only in philosophy but quite generally. In his influential and interesting book, Philosophy and the Mirror of Nature, published in ...”

“... Back in the Sixties, before he became the bad boy of American philosophy, Richard Rorty struck his colleagues as a safe and promising young man. His first book, published in 1967, was an anthology of Essays in Philosophical Method designed to document the reorientations in analytic philosophy that followed Rudolf Carnap’s move from Germany to the US in 1935 ...”

“... clash head-on. The lectures were given by Charles Taylor (‘Philosophy and its History’ and by Richard Rorty (‘The Historiography of Philosophy: Four Genres’). They disagree not just over the ‘relation of philosophy to its history’ but in their conception of the kind of society we live in and of the kind of society we should aim for: they ...”

“... Neo-Hegelians on the whole are not. One would not rush to open a novel by Jürgen Habermas, but Richard Rorty no doubt has a few suave short stories inside him. There are philosophical idioms which are inherently anti-fictional – positivism, for instance – and those which lend themselves naturally to literature. It is no accident that Sartre, whose ...”

“... Richard Rorty has made us familiar with the distinction between two sorts of philosophy, which he calls ‘systematic’ and (I think infelicitously) ‘edifying’. The first sticks to the central epistemological tradition, which assumes that it can deal systematically and progressively with reality; the second is essentially of the periphery, and its exponents are pragmatical opponents of the institutional tradition ...”

“... characters, without situations.’ That is what a certain tradition of philosophy does. But when Richard Rorty describes philosophy as turning to narrative and the imagination, pointing us towards solidarity through ‘the imaginative ability to see strange people as fellow sufferers’, we seem close to Kundera’s work, and to much traditional ...”

“... book in rejoinder. It is going to be a long time before a better book of its kind appears than Richard Rorty’s Philosophy and the Mirror of Nature. The elegance of its style, the easy and effective deployment of historical scholarship, and, above all, the ability to distinguish the central threads of recent debate from the side-issues and to follow ...”