Liberalism
In: The Western political quarterly, Band 1, Heft 3, S. 295-297
ISSN: 1938-274X
In: The Western political quarterly, Band 1, Heft 3, S. 295-297
ISSN: 1938-274X
In: Understanding Democratic Politics: An Introduction, S. 231-241
In: International Politics: Concepts, Theories and Issues, S. 153-169
In: The Routledge Companion to Social and Political Philosophy
I. H. Handley. Religious liberalism.--II. F. C. Burkitt. Theological liberalism.--III. J. R. Wilkinson. Biblical liberalism.--IV. C. R. Shaw Stewart. Devotional liberalism.--V. H. Rashdall. Clerical liberalism.--VI. P. Gardner. Lay liberalism.--VII. Sir C. T. D. Acland. Political liberalism.--VIII. A. J. Carlyle. Social liberalism.--IX. H. G. Woods. Past liberalism.--X. A. Caldecott. Nonconformist liberalism.--XI. W. D. Morrison. German Evangelic liberalism.--XII. A. L. Lilley. Roman Catholic liberalism. ; Mode of access: Internet.
BASE
In: Critical review: a journal of politics and society, Band 4, Heft 1-2, S. 86-105
ISSN: 1933-8007
In: Social science quarterly, Band 68, Heft 3, S. 648-650
ISSN: 0038-4941
In: Agenda: a journal of policy analysis & reform, Band 27, Heft 1, S. 163-176
ISSN: 1447-4735
In: Critical review: a journal of politics and society, Band 4, Heft 3, S. 365-375
ISSN: 1933-8007
In: Griot: Revista de Filosofia, Band 19, Heft 3, S. 145-155
The purpose of this article is to investigate the relationship between the notions of ethnocentrism and liberalism from the perspective of the neopragmatist philosopher Richard Rorty. In this sense, we show that this tenuous political philosophy, centered on these notions, emphasizes the connectivity between conversational practices and the moral, political and social issues shared by different cultures. In Rorty's philosophy, his thin notion of ethnocentrism acts as an articulating element between his anti-representationalist perspective of knowledge and his version of political liberalism. From the naturalist criticism that makes transcendental explanations of reality unfeasible Rorty draws the historicist consequences necessary for his proposition that there are no limits, except those of conversational character, for the apprehension and description of knowledge. In this ethnocentric proposal in which there is nothing transcendent in relation to cultural, contingent and historical practices, everything is considered to be dependent on the provisional intersubjective consensus, in terms of the vocabulary and politics of a given community and time.