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I just stumbled across this little quote, which seems appropriate, from the anti-James, FH Bradley (whom James saw as the anti-Bergson):

"Metaphysics is the finding of bad reasons for what we believe upon instinct; but to find these reasons is no less an instinct."

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2004-10-05T08:59:00.000-05:00

I hadn't thought of it that way, but I like the direction it takes the idea of intuitive essentialism. One of the interesting thing about the folk belief in essences is that, while most people will tell you that a kind has an essence, if asked, they will be unable to tell you what that essence is. I like to think of this phenomenon, and psychological essentialism in general, as a byproduct of language, which I think fits nicely with Heidegger and Derrida, though I'm not sure about Pierce. I think that the labels for things imply an essence, but the ever-changing context (Heidegger would probably call it becoming) makes it impossible to articulate that essence at any given moment. The essence is moving away from us anytime we utter the label for a thing. In that sense, it is endlessly deferred, but our uttering of the label, and our attitude toward the object, is always directed. It's this directionality, or investment in the object, and in the label (sort of like Quine's ontological commitment), that implies an essence.

I like interpreting this form the perspective of the realism of Putnam or the later Wittgenstein (especially his writings on mathematics). It implies that there may be a way that the world is, but that there is an endless number of ways in which we can approach the world, or be invested in it, and thus the way that the world is constantly moving away from us. I've always interpreted Pierce as believing that logically arrived-at conclusions will continually converge until they get to the point (off in infinity) at which they are final. I may be wrong to read him that way, but if not, that also fits nicely with the way I think this sort of realism works.

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2004-10-05T02:17:00.000-05:00

Just rereading your post again. I wonder if the difference between psychological essentialism and metaphysical essentialism can be found in Heidegger in a way. Or rather that psychological essentialism is an emergent example of a more primordial kind of essentialism that Heidegger called for-the-sake-of. Metaphysical essentialism (metaphysics in the Heidegger sense) is the thinking that we can and do have definite descriptions of these psychological essenses.

The example that Dreyfus likes to use is for-the-sake-of being a teacher. There is no way to definitely describe what a teacher is. No criteria will ever make you a teacher. Rather it is an essence always "beyond" in a way. This then ends up being more or less the same idea as Derrida's discussion of a certain apocalypse endlessly deferred.

In a way all these essences are simply universals, after the all scholastic realist mold, albeit extricated from a metaphysical foundation. This then gets us to the kind of common-sense-realism of say Putnam, in that the real entities never are "present." (At best they are, to use the Peircean scheme, an endlessly deferred "in-the-long-run" arrangement.)

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2004-10-03T02:31:00.000-05:00

I'm a closet semi-fan of Rorty's earlier works as well. Even though his descriptions of the ideas of Derrida and other continental thinkers are a bit... off, I still like that he's able to express similar ideas in such straightforward language. I also like the basics of his pragmatism.

My impression is that the main reason analytic philosophers don't like him is that he doesn't play well with others. Apparently he has trouble responding to challenges to his ideas.

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2004-10-02T23:07:00.000-05:00

I have to confess the embarrassing secret that I really liked Rorty initially in college. I found that Philosophy and Mirror of Nature was very impressive to me as a sophomore. Of course I was a sophomore, so it didn't mean much. I also have to confess that it was largely a few professors who found me reading it in the library for a paper who led me down that path. They did it mainly to irritate my professor who apparently didn't like Rorty much.

I still kind of like the skepticism Rorty brings forth. My understanding is that he basically inverts the criticisms of folk meanings and folk traditions by philosophers. In a sense this is in keeping with the pragmatic tradition which sees all knowledge more or less grounded upon common sense. Where he goes wrong, is in missing the vagueness inherent in common sense as well as the limits of common sense in terms of experience. In effect he just becomes a more sophisticated version of how a non-philosopher sees philosophical writing.

Oh, and I may be unusual when it comes to viewing ...

2004-10-02T20:17:00.000-05:00

Oh, and I may be unusual when it comes to viewing Putnam as a realist, too, but given the influence of his "The Meaning of 'Meaning'" paper, and similar works, on realists, I've just assumed that people saw at least that period of his work as being genuinely realist. I could be wrong, though.

I actually like his new realism, though. It's much more compatible with my ecological realism (ala Gibson or Merleau-Ponty).