The further below quotation is from Blackburn’s contribution to ‘Rorty And His Critics,’ by Robert Brandom.
Rorty’s embrace of a kind of moral relativism within the tradition of American pragmatism is viewed with a critical eye.
It ain’t ‘revolutionary praxis’ on the way to post-Enlightenment utopia and failed theories of history, but it’s got serious problems.
‘Justifying something to your peers is not the same thing as getting it right. It is a political achievement to make sure that wherever it matters, in science, history, law, politics, or ethics, the people to whom you need to justify yourself have their gaze pointed in the right direction, and so will only accept something when it is likely to be true. Like any political achievement, it needs careful protection. This explains why the words went onto the school gate in the first place.
Sometimes Rorty seems to recognize this, though it seems to clash with his ambition to demolish. At any rate, he remains fond of saying that if we look after freedom, truth will look after itself. In a free world, he seems to think, only the people with the library tickets and the microscopes eventually get into the coffee house. This might sound like Mill’s belief in the invincibility of truth_but Mill is much more the kind of stalwart who wrote the words on the school gate in the first place. Without those words it seems romantically optimistic to expect the achievement to sustain itself. Rorty has this optimism. He has a soft spot for Deweyan visions of the psalm of the people, as muscular workers stride shoulder-to-shoulder down limitless vistas into ever more glorious sunrises, which they greet with ever more creative vocabularies.
Lost in this Whitmanesque glow, it is easy to forget that there is no reason whatever to believe that by itself freedom makes for truth, any more than there is to suppose that labour makes one free. Freedom includes the freedom to blur history and fiction, or the freedom to spiral into a climate of myth, carelessness, incompetence, or active corruption. It includes the freedom to sentimentalize the past, or to demonize the others, or to bury the bodies and manipulate the record. It is not only totalitarian societies that find truth slipping away from them: the emotionalists of contemporary populism, or the moguls of the media and the entertainment industries, can make it happen just as effectively. That is why Plato felt that he had to forge the vocabulary of reason and truth in opposition to democratic politics; and it is why it remains vandalism to rub the words off the school gates. Orwell thought this, and anybody worried about such things as the ideology of those who own the press, or the Disneyfication of history, should think it, too.’
Some other quotations on the same topic as found on this site:
From Kelley Ross, who takes a step back from moral relativism and good ‘ol American Pragmatism:
‘It is characteristic of all forms of relativism that they wish to preserve for themselves the very principles that they seek to deny to others. Thus, relativism basically presents itself as a true doctrine, which means that it will logically exclude its opposites (absolutism or objectivism), but what it actually says is that no doctrines can logically exclude their opposites. It wants for itself the very thing (objectivity) that it denies exists. Logically this is called “self-referential inconsistency,” which means that you are inconsistent when it comes to considering what you are actually doing yourself. More familiarly, that is called wanting to “have your cake and eat it too.” Someone who advocates relativism, then, may just have a problem recognizing how their doctrine applies to themselves’
“So read Rorty, Popper and Berlin. Read L.T. Hobhouse if you want and pretend to have read T.H.Green if you must. But above all read the Mill of On Liberty. Then you will see how wrongheaded it is to plead his name in aid of attempts to curb our liberty. Mill’s is the most powerful voice ever raised in support of the expansion of liberty.”
“…and if there could be such a thing as socialism combined with individual liberty, I would be a socialist still. For nothing could be better than living a modest, simple, and free life in an egalitarian society. It took some time before I recognized this as no more than a beautiful dream; that freedom is more important that equality; that the attempt to realize equality endangers freedom; and that, if freedom is lost, there will not even be equality among the unfree.”
Or just take a look at the historical record, or the current regimes in Cuba, Venezuela, North Korea, the post-Soviet kleptocracy…
Also On This Site: A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”
Positive and negative rights are also a part of Leo Strauss’ thinking (persona non-grata nowadays), and Strauss thought you were deluded if your were going to study politics from afar, as a “science.” There has been much dispute about this: Update And Repost- From YouTube: Leo Strauss On The Meno-More On The Fact/Value Distinction?’
Kant is a major influence on libertarians, from Ayn Rand to Robert Nozick: A Few Thoughts On Robert Nozick’s “Anarchy, State and Utopia”…Link To An Ayn Rand Paper: The Objectivist Attack On Kant