“And I think this has application to Nicolae and Tom’s proposal that it should be about social justice as well as my proposal concerning the import of Play. Basically, Rorty starts the book by pointing towards the historical conflict between private and public approaches towards philosophy and culture in general: the private being about self creation and the public being about social justice, both of which must use language games that are incommensurable. And his solution is to simply accept the incommensurability while looking at the various language games as tools designed for various tasks:”
“To say that Freud’s vocabulary gets at the truth about human nature, or Newton’s at the truth about the heavens, is not an explanation of anything. It is just an empty compliment - one traditionally paid to writers whose novel jargon we have found useful.” -Richard Rorty. Contingency, Irony, and Solidarity (Kindle Locations 182-184). Kindle Edition.
And use value is what it is all about. As T.S. Eliot said of poetry:
“Mediocre poets imitate. Great poets steal.”
And if we think about what makes the great works we look at, read, or listen to important to us, it basically comes down to what we can use to further our own processes. It comes down to what we can use in either a positive way (what can make our process better (or a negative one: what we would choose to avoid to make our processes better. All other criteria are merely a means to that end: that of resonance and seduction through which Play works.
This is why it makes no sense to come on these boards and start flashing around words like “objectivity” or “rationality” or “the scientific method” like badges of authority (which are basically attempts to control the rules of the language game –think: Layotard (when one would be far better off just showing us the results of their methods and let the results speak for those methods. To not do so, as Rorty points out, is to act like language is somehow out in the world waiting for us to find the right way to say or write it. But as Spinoza would say: this is absurd. And it’s not just the boards we see this at work in, but professional scientists as well such as Hawking and de Gras Tyson who turn the whole thing into a pissing contest like a couple schoolyard punks when they argue that science will displace philosophy. The irony of it, though, is their failure to see the extent that the validation of Capitalism is propping up their hubris.
Once again, like the trolls flashing the badge of scientific and objective authority on these boards, they would have been far better off shutting their fucking mouths, showing their results, and letting their results speak for their methods. And if you think about it, what they’re basically engaging in is a form of censorship which, as has been pointed out, shows a lack of faith in one’s own belief system. And I would also add that it suggests that they have completely lost the sense of Play that got them where they are in the first place. And it is likely due to the fact that the success of their Play has gotten them far too immersed in the system that makes it pay. Somewhere along the line, it got too serious.
In this sense, Rorty and the Pragmatic method shows way more integrity, is willing to show rather than tell:
“Conforming to my own precepts, I am not going to offer arguments against the vocabulary I want to replace. Instead, I am going to try to make the vocabulary I favor look attractive by showing how it may be used to describe a variety of topics.”
Once again: the value of Play as a method, as well as resonance and seduction as a means; that which many of those of a scientific slant are in complete denial about.