جستجوی مقالات مرتبط با کلیدواژه « رئالیسم عرفی » در نشریات گروه « فلسفه و کلام »

Most of Hilary Putnam's influential ideas are referred to his two fundamental commitments: pragmatism and realism. These two commitments caused the proximity and, at the same time, his intellectual distance from the other contemporary pragmatist, Richard Rorty. While committing to pragmatism, they have very different positions on realism. Their difference is so problematic that the meaning of pragmatism will not be apparent if we count Rorty and Putnam together in the group of pragmatists. Reviewing these two philosophers' thoughts will help us determine how broad the horizons of pragmatism can be. Intellectual opposition between Rorty and Putnam is discussed in this research. This research does not consider the intellectual opposition of these two philosophers based on non-pragmatist ideas. It is aimed to examine their intellectual coherence regarding their philosophical positions.
This research evaluates the intellectual opposition between Rorty and Putnam. The information cited in this article has been collected using the library method. Furthermore, the method of information processing is comparative-analytical.
(1) Despite the common pragmatist positions of Rorty and Putnam, what they really disagree with each other is what can be preserved from the realist tradition. In the recent period of his thinking, Putnam, by defending "common sense realism" among his pragmatist positions, tries to find a place to preserve a notion and meaning similar to the nonlocal and nontransient "rightness" that realist philosophy provides. According to Rorty, pragmatist positions are acceptable only to the extent that we want to practice without such meanings and notions.
 (2) The philosophical opposition between Rorty and Putnam is based on their metaphilosophical disagreement on pragmatism. Putnam is convinced that the mere pragmatic "convenience" is not a suitable criterion for "practice." According to Putnam, "common sense realism" provides a minimally realistic insight into the "truth" that can guide pragmatic convenience in the "right" direction. In contrast, Rorty believes that "more" and "better" convenience is the only condition that can provide us with a criterion for modifying current procedures while remaining within the limits of the anti-platonic commitments of pragmatism.
Pragmatism is the mainstream of Rorty and Putnam's thoughts. According to the results of this research, Rorty takes a more original process in the path of pragmatism. Putnam's realistic concerns contradict his pragmatist positions. Even though these concerns are followed in the framework of the minimal truth of "common sense realism." By resorting to the determined "truth" lies at the heart of "common sense realism," Putnam loses the coherence of his thought. Such a "truth" does not indicate particular pragmatic "convenience" except if used in a metaphysical, ahistorical sense. While the characteristic of pragmatism's anti-absolutism means that the common sense, realistic intuitions will also be subject to historical changes. Based on pragmatism, the Hegelian historicization of philosophy is essential precisely because it grasped the emptiness of Kantian attempts to regard "truth" as an ahistorical matter. Putnam's view is a return to pre-Hegelian attempts to find something ahistorical to which philosophers can be committed to follow.