The liberal one is that one that considers the cruelty the worse thing that we can make. But it does not have argumentativa reply to thus convince somebody to be. For Rorty, the majority of the not-intellectuals still has some form of religious faith and/or iluminista rationalism. Thus, the ironista is perceived as avesso the democracy, the life in society. In its liberal utopia, solidarity human being would be an objective to be reached not for the investigation, but for the imagination, to see, for example, strange people as similar sofredores. This bigger sensitivity becomes more difficult to keep out of society for the thought the different people of us. For Rorty, this process of ‘ ‘ sensibilizao’ ‘ it is not a task for the theory, but a queto of ‘ ‘ olhar’ ‘ at great length the unknown people and to redescrever who we are we ourselves.
With respect to in such a way, it points with respect to sorts as journalism, cinema, television and, mainly, the romance, in the place of the sermon and the treat one, as main vehicles of moral change and progress. It is a yaw against the theory and in favor of the narrative. Assuming the contingency of the language, the multiple vocabularies, giving up if searching a metavocabulrio that could accumulate of stocks all the others, all the ways to judge and to feel. To use the imagination to create new forms of if living, instead of trying the convergence for an existing truth already. A philosophy that abandons its pretensions of transcendental or ontolgica recital and is left to see as practical rhetoric of mediation, engaged in the promotion of a culture ‘ ‘ liberal’ ‘ , a culture where the description of what he is ‘ ‘ we, humanos’ ‘ it can and it must changed itself continuously, including each time more social practical forms of life and.The reduction of the cruelty is the objective of this practical cultural, that assumes its contingency and its absence of ‘ ‘ fundamento’ ‘ in a ontolgica idea of ‘ ‘ humano’ ‘.A time that ‘ ‘ humano’ ‘ it is what the community defines for its intentions, to include each time more exemplary in this category is bigger task of the liberal politics of the intellectual philosopher, as well as of the romancista, the literary critic and the anthropologist. It is not possible to the philosopher to intend any epistmico privilege for the performance of this task.
In contrast, it is, frequently, the least quoted to play it well, a time that not if dirige with priority to the imagination and the feeling of identity of the individuals of the community. In this perspective, ‘ ‘ objetividade’ ‘it is a enganoso name, invented for ingenuous realists in epistemologia and ethics, persecutors of an independent universality of the practical human beings. Rorty considers to substitute ‘ ‘ objetividade’ ‘ for ‘ ‘ solidariedade’ ‘ , that is, for the intersubjetivo agreement, always limited, contingent and historical. The pragmatista conceives the epistmico and moral universe not as established in independent objective realities, but as joint of practical cooperatives of construction of beliefs, desires and feelings.It does not have as to speak of objetividade it stops beyond these practical. BIBLIOGRAPHY RORTY, Richard. Contingency, irony and solidarity.