Imagined communities: Reflections on the origin and spread of nationalism

Richard Rorty's Philosophy and the Mirror of Nature brings to light the deep sense of crisis within the profession of academic philosophy which is similar to the paralyzing pluralism in contemporary theology and the inveterate indeterminacy of literary criticism. Richard Rorty's provocative and profound meditations impel philosophers to examine the problematic status of their discipline— only to discover that modern European philosophy has come to an end. Rorty strikes a deathblow to modern European philosophy by telling a story about the emergence, development and decline of its primary props: the correspondence theory of truth, the notion of privileged representations and the idea of a self-reflective transcendental subject. Rorty's fascinating tale—his-story —is regulated by three fundamental shifts which he delineates in detail and promotes in principle: the move toward anti-realism or conventionalism in ontology, the move toward the demythologizing of the Myth of the Given or anti-foundationalism in epistemology, and the move toward detranscendentalizing the subject or dismissing the mind as a sphere of inquiry. The chief importance of Rorty's book is that it brings together in an original and intelligible narrative the major insights of the patriarchs of postmodern American philosophy—W. V. Quine, Wilfred Sellars, and Nelson Goodman— and persuasively presents the radical consequences of their views for contemporary philosophy. Rorty credits Wittgenstein, Heidegger and Dewey for having "brought us into a period of 'revolutionary' philosophy" by undermining the prevailing Cartesian and Kantian paradigms and advancing new conceptions of philosophy. And these monumental figures surely inspire Rorty. Yet, Rorty's philosophical debts—the actual sources of his particular anti-Cartesian and antiKantian arguments—are Quine's holism, Sellars' anti-foundationalism, and Goodman's pluralism. In short, despite his adamant attack on analytical philosophy—the last stage of modern European philosophy—Rorty feels most comfortable with the analytical form of philosophical argumentation (shunned by Wittgenstein and Heidegger). From the disparate figures of Wittgenstein, Heidegger, and Dewey, Rorty gets a historicist directive: to eschew the quest for certainty and the search for foundations.

Philosophy and the Mirror of Nature

Habits of the Heart Individualism and Commitment in American Life

Anderson, Benedict. 1991. Imagined Communities: Reflections on the Origin and Spread of Nationalism. London: Verso. Briggs, Asa and Peter Burke. 2005. A Social History of the Media from Gutenberg to the Internet. Cambridge: Polity Press. Chun, Wendy Hui Kyong. 2006. \"Introduction: Did Somebody Say New Media?\" In Wendy Hui Kyong Chun and Thomas Kennan eds., New Media/Old Media: A History and Theory Reader. New York: Routledge, pp. 1-11. Deibert, Ronald. 1997. Parchment, Printing and Hypermedia: Communication in World Order Transformation. New York: Columbia University Press. Elsaesser, Thomas. 2006. \"Early Film History and Multi-Media: An Archaeology of Possible Futures?\" In Wendy Hui Kyong Chun and Thomas Kennan eds., New Media/Old Media: A History and Theory Reader. New York: Routledge, pp. 13-26. Jenkins, Henry. 2006. Convergence Culture: Where Old and New Media Collide. New York: New York University Press. Luhman, Niklas. 2000. The Reality of the Mass Media. Cambridge: Polity Press. Mirzoeff, Nicholas. 2006. \"Network Subjects or, The Ghost is the Message.\" In Wendy Hui Kyong Chun and Thomas Keenan eds., New Media/Old Media: A History and Theory Reader. New York: Routledge, pp. 335-345. Saenger, Paul. 1997. \"Introduction\" to Space Between Words: The Origins of Silent Reading. Stanford: Stanford University Press, pp. 1-17. Thorburn, David and Henry Jenkins eds. 2003. Rethinking Media Change: The Aesthetics of Transition. Boston: MIT Press.

Imagined Communities: Reflections on the Origin and Spread of Nationalism (review)

American exceptionalism: a double-edged sword

In this essay I explore the paradoxical operation of the rhetoric of individualism. While individualism suggests the demarcation of liberal subjects and even opposition to communities, groups, and collectives, its rhetorical deployment can call people together in powerful ways, offering them a common identity and a shared perspective. In short, the rhetoric of individualism can be used to create community. To illustrate the paradoxical operation of the rhetoric of individualism, I analyze William James's popular lecture “The Will to Believe,” which deployed individualism as a response to various social, political, and intellectual shifts at the end of the nineteenth century. In particular, James's individualist rhetoric helped foster a community of religious believers ready to oppose the evidentiary demands of modern science. Although “The Will to Believe” represents only one instance of the rhetoric of individualism, it suggests that community building may be a natural function of individualism's rhetori...

The Rhetoric of Individualism and the Creation of Community: A View from William James's “The Will to Believe”

Talk Like TED is not the kind of book normally reviewed in the Quarterly Journal of Speech, nor should it be. This is a trade book published for a nonacademic audience, not for scholars of rhetoric...

Talk Like TED: The 9 Public-Speaking Secrets of the World's Top Minds

In Deliberation Day, Bruce Ackerman and James Fishkin argue for the creation of a national holiday, "Deliberation Day," in which citizens come together over a two-day period in their local schools and community centers to deliberate over the merits of presidential candidates and their platforms (Ackerman and Fishkin 2004). While Ackerman and Fishkin propose that the government pay each citizen a $150 stipend for voluntary participation, the purpose is not so much to monetarily to reward citizens for "showing up" as it is to foster an enriched civic culture that would send Shockwaves through America's political infrastructure: "If Deliberation Day succeeded, everything else would change: the candidates, the media, the activists, the interest groups, the spin doctors, the advertisers, the pollsters, the fund raisers, the lobbyists, the political parties. All would have no choice but to adapt to a more attentive and informed public" (3). The task of Deliberation Day would be to create a new social context in which citizens could become enlightened through public participation. As the authors conclude the book, "We can, through an act of political imagination, create new institutions for redeeming the ancient promise of democratic citizenship. Ordinary men and women need not be the hapless playthings of the powerful. They can and must find new ways to hold their leaders to account, and redeem their dignity as human beings by responsibly shaping their collective destiny" (219). Ackerman and Fishkin's proposal is indeed filled with political imagination. I bring their proposal to light not to critique the possibilities and limitations of Deliberation Day, but to understand the way in which the authors understand "the public." At the bottom, what the polity needs, Ackerman and Fishkin believe, is a public space dedicated to the reinvigo-

Kenneth Burke, John Dewey, and the Pursuit of the Public

Twenty years ago, even ten years ago, one might have begun an essay about the intersection of pragmatism and rhetoric by lamenting the dearth of scholarship on the subject. Today, no such lamentations are needed. Th e past decade has seen an explosion of interest in the way pragmatism and rhetoric can profi tably inform each other. Off ering everything from formulations of pragmatist rhetorical theory (Mailloux 1998; Schollmeier 2002; Danisch 2007; Crick 2010) to explorations of pragmatist methodology in the study of rhetorical texts (Stroud 2009a; Stroud 2010) to analyses of what individual pragmatists have contributed to the history of rhetoric (Asen and Brouwer 2003; Asen 2003; Finnegan 2003; Greene 2003; Stob 2005), scholars have demonstrated that pragmatism is a rich storehouse for thinking about rhetoric. Despite this explosion of interest in pragmatism and rhetoric, it is curious that William James—the one who fi rst made pragmatism part of America’s intellectual vernacular—has received considerably less attention than other thinkers in the tradition, most notably John Dewey. Th is is not to say that scholars have completely overlooked James’s potential contributions to our understanding of rhetoric (Brigance 1935; Brinton 1982; Danisch 2007; Stob 2008). But it is to say that James’s place at the intersection of pragmatism and rhetoric has yet to be made clear.

Pragmatism, Experience, and William James's Politics of Blindness

Booker T. Washington has long been considered a great compromiser—but not in a way that reflects positively on him. In his infamous Atlanta Exposition Address, he supposedly compromised with the se...

Black hands push back: Reconsidering the rhetoric of Booker T. Washington

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