摘要
罗蒂的自由主义乌托邦，即自由主义的反讽主义乌托邦为解决公共正义和私人完美之间的关系问题而构想，缘起于传统哲学基础主义情结和分析哲学基础主义底蕴的困境。反讽是罗蒂自由主义乌托邦的核心要素，而隐喻则是反讽的工具。
罗蒂的反讽继承了苏格拉底，以及日常和文学语境下反讽概念的基础蕴涵。他的反讽主义者是彻底的反基础主义者、反本质主义者。最典型的反讽主义者是彻底的非形上学家。归根结底，反讽主义者就是一个后现代的解构者。他对传统哲学中基础、本质、中心、二元对立、终极真理、终极语汇，乃至最终对哲学本身进行解构。解构的同时，追求持续的个人自律与个人创造的过程，使自己的精神摆脱现实、物质、任何绝对之物或既定角色的羁绊与束缚，获得自由狂放的激情。在这种持续、彻底的质疑与解构交互过程中，通过对话不断获取新的自我认识以及自我身份。而反讽主义者用来进行生生不息的自我创造的工具，就是隐喻，也即隐喻的重新描述。
罗蒂的隐喻观一方面放弃了传统哲学中语言作为媒介的观念，从而摆脱了共通人性作为道德基础的观念；另一方面，也使罗蒂把各种理论家、思想家的著述宽泛成文学文本，为自我创造的重新描述提供新可能性的参照，并把所有的文本植入历史的脉络中进行隐喻、反讽的重读，以及重新描述，因此，文化被文学化。这种观点一方面促进了文化融合；另一方面，改变了文化格局，不论神学、科学、哲学或是文学，没有哪一个学科能够充当大写的权威，占据统摄地位。罗蒂的隐喻是构造世界的重新描述，描述性的文学叙述，而不是理论性的哲学论述，对乌托邦公民道德教化的贡献更大，因而罗蒂的实践是一种诗学的表达。
罗蒂的隐喻同反讽一样是对偶然的强调，是对传统哲学确定性寻求的反叛，因而也是反基础主义、形而上学的。隐喻与反讽都是自由主义乌托邦所必需的文化要素，用以促进宽容、减少残酷。同反讽一样，隐喻也标志着主体性的觉醒。隐喻的重新描述是乌托邦反讽主义者自我创造的工具，而反讽则使隐喻复数化与多元化。
罗蒂的自由主义的反讽主义乌托邦与其说是一种政治理论，不如说是一种新文化格局的构建。其乌托邦性在于对传统哲学的替代。是后现代主义与自由主义之间的一个中间道路。自由主义与反讽主义相结合不仅使文化文学化，而且创造了一种新的阅读视角和方法，挖掘文学著作中反讽主义与自由主义并置的特征，即作品一方面揭示人类存在之偶然性的深刻洞识；另一方面，对人类残酷进行展示，提示人们自我认识与自我创造的觉醒意识，同时扩展人类团结所需要的宽容、理解与同情共感。
自由主义的反讽主义乌托邦的立足之本是公共、私人领域的划分。罗蒂的公私划分不是传统二元对立式的划分，也不是家庭与社会相对的物理区域的划分，更不是割裂自我的划分，而是一种按照隐喻构造世界之目的所做的划分。公共的隐喻有助于人类团结，私人的隐喻促进个人创造。反讽主义者同时也是自由主义者的身份，使他在自我创造追求中植入了对其再描述之人会造成侮辱的危险感和恐惧感，所以，他关心团结并避免会削弱团结的重新描述，同时将反讽的一面私人化，使其不会在公共一面造成残酷和削弱人类团结。公共正义与个人完美相携而生，各得其所。罗蒂在解构了基础主义、形而上学的同时，提出了人类生活新的希望与可能性，使他跻身于富有建设性的后现代思想家之列。
Rorty's liberal utopia or liberal ironist utopia is conceived with the intention tobalance the relationship between public justice and private perfection. Its genesis is outof the respective predicaments caused by the fundamentalism complex of the traditionalphilosophy and the fundamentalist foundation of analytical philosophy. Irony is the coreelement of Rorty's liberal utopia while metaphor is the tool of irony.
Rorty's irony inherits the original implications from Socratic irony and irony inliterary or daily context. His ironists are the radical anti-fundamentalists andanti-essentialists and the most typical ironist is a thorough non-metaphysician. All in all,an ironist is a postmodern deconstructionist, who deconstructs any fundamental, central,essential, binary or ultimate stuff of traditional philosophy, and even philosophy itself.Meanwhile, he pursues an incessant process of autonomy and self-creation, getting outfrom under the fetter and constraint of reality, material, any absolute stuff or the givenrole to gain the liberated, unrestrained passion. In the course of such continually radicaldoubting and deconstructing, he secures fresh self-recognition and new identity throughdialogues. The tool that an ironist uses to go in for such never-ending self-creation ismetaphor, or, metaphorical redescription.
Rorty's view of metaphor, on the one hand, drops the traditional idea of languageas a medium, thus getting rid of the view that there exists a common human nature toserve as the foundation of morality. On the other, it enables Rorty to include all thebooks by all theorists as literary texts, to provide examples for new possibilities ofself-creating redescription and to put all the texts into historical context for metaphoricaland ironic rereading and redescription. Thus the culture is reconstructed towardliterature-oriented structure. Such a view, on the one hand, promotes the merging ofculture, and on the other, changes the structure of culture, making it impossible fortheology, science, philosophy or literature to dominate as capitalized authority over all the other disciplines. Rorty's metaphor is the world-making redescription. It is literarynarratives which are descriptive rather than philosophical arguments which aretheoretical that makes much greater contribution to the moral edification for the utopiancitizens. Therefore, Rorty's praxis is an expression of poetics.
Like his irony, Rorty's metaphor also emphasizes on contingency and is a rebellionagainst the traditional philosophy's pursuit for certainty, thus being alsoanti-fundamentalism and anti-metaphysics. Both metaphor and irony are culturalconstituents to promote tolerance and reduce cruelty and they both symbolize theawakening of subjectivity. Metaphorical redescription is a powerful tool for Rorty'sironists to engage in self-creations while irony pluralizes and diversifies metaphors.
Rorty's liberal ironist utopia is more of a new construction of cultural structurethan a political theory, the utopian nature of which is its substitution for traditionalphilosophy. It is a middle way between postmodernism and liberalism. Thejuxtaposition of liberalism and ironism not only generates a literature-oriented culture,but also creates a new perspective of and a new approach to literary reading to make itpossible to reveal the coexistence of both ironism and liberalism in literary works. It, onthe one hand, discloses the acute insight to the contingency of human existence, and onthe other, demonstrates human cruelty, so that man's consciousness of self-recognitionand self-creation could be awakened and at the same time, the sense of tolerance,sympathy and empathy that are necessary to human solidarity could be expanded.
The foothold of Rorty's liberal ironist utopia lies in the public/private division,which is not a traditional binary-opposition style of division, or the family/society kindof physical area division, not to mention the self-splitting division. It is the division ofdifferent purposes of metaphorical world-making. Public metaphors enhance humansolidarity and private metaphors promote self-creation. The identity of ironists beingliberals and ironists all at once implants a sense of danger and fear of bringinghumiliation to those they redescribe, so they care about human solidarity and avoid any potential undermining of it. In the meanwhile, they privatize their irony so much so thatit won't cause cruelty in the public to weaken solidarity. Public justice and privateperfection harmoniously coexist, each getting its due. Rorty brings forth a new hope andpossibility of human life while deconstructing fundamentalism and metaphysics. Thismakes him one of the outstanding constructive postmodern thinkers.
引文
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①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第105页.
②罗蒂的行文中，一直把反讽主义者称为“她”(She, her)，而把形上学家称为“他”(He, him).本文为顺应中文表达习惯，除引文之外，将反讽主义者统称为“他”。
③理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第106页.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京：商务印书馆，2005.第113页
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①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京：商务印书馆，2005.第149页.
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③以赛亚·柏林.浪漫主义的根源[M].亨利·哈代编.吕梁等译.南京:译林出版社，2008.第28-9页.
①Richard Rorty. Philosophy as Cultural Politics [C]. Cambridge: Cambridge University Press,2007. p82.
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①Webster’s New World Dictionary.3rdCollege Edition. p852.
①亚里士多德.诗学[M].陈忠梅译注.北京:商务印书馆，1914.57b6-9.
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③维柯.新科学[M].朱光潜译.北京:商务印书馆，2009.第207页.
①参见: Max Black.“Metaphor” in Models and Metaphors: Studies in Language and Philosophy [C]. CornellUniversity Press, Ithaca. New York: Cornell,1962.
①George Lakoff&Mark Johnson. Metaphors We Lived by [M]. Chicago: University of Chicago Press,1980. p3.
②雅克·德里达.书写与差异[M].张宁译.北京：三联书店，2001.第504页.
①George Lakoff&Mark Johnson. Philosophy in the Flesh [M]. New York: Basic Books,1999. p335.
②Paul de Man. Blindness and Insight [M]. New York: Routledge,1983. Chapter1.
③Paul de Man. Allegories of Reading [M]. New Haven: Yale University Press,1982. Chapter10.
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②同上.第28页.更多相关内容参见：Mary B. Hesse. Revolutions and Reconstructions in the Philosophy of Science[M]. Bloomington: Indiana University Press,1980.
①参见:MaryB.Hesse.ModelsandAnalogiesinScience[M].Indiana:UniversityofNorteDamePress,NewEdedition,1970.
②此文收录于1978年2月份关于隐喻本质及使用的跨学科研讨会的论文集《论隐喻》中。详见：Sheldon Sacks.On Metaphor (A Critical Inquiry Book)[C]. Chicago: Chicago University Press,1979. p159-161.
③参见：W. V. Quine. APostscript on Metaphor. in Sheldon Sacks. On Metaphor (A Critical Inquiry Book)[C].Chicago, University of Chicago Press Journals,1979. p159-161.
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②尼采.哲学与真理[M].田立年译.上海:上海社会科学出版社,1993.第112页.
⑤尼采.古修辞学描述[M].屠友祥译.上海:上海人民出版社,2001.第21页.
①Davison.“What Metaphor Mean,” in Inquiries into Truth and Interpretation [M].2ndedition. Oxford: OxfordUniversity Press,2001. p244.
①Davison.“What Metaphor Mean,” in Inquiries into Truth and Interpretation[M].2ndedition. Oxford: OxfordUniversity Press,2001. p246.
①陈亚军.世界的失而复得——新实用主义三大家的理论主题转换[J].中国社会科学,2012,(2).第29页.
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①参见：Nelson Goodman. Ways of Worldmaking [M]. Indianapolis: Hackett Publishing Co.,1978.
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②丁立群.理论与实践的关系:本真涵义与变质形态[J].哲学动态，2012，(1).第32-33页.
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③约翰·杜威.艺术即经验[M].高建平译.北京：商务印书馆，2005.第383页.
①理查德·罗蒂.实用主义哲学[C].林南译.上海:上海译文出版社，2009.第313页.
②Gary Gutting. Pragmatic Liberalism and the Critique of Modernity [M]. Cambridge: Cambridge University Press,1999. p63–64.
③理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第106页.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第106页.
②Michele Moody-Adams. Theory, Practice, and the Contingency of Rorty’s Irony[J]. Journal of Social Philosophy25,1994. p214-215.
①Jean Bethke Elshtain. Don’t Be Cruel: Reflections on Rortyian Liberalism. in The Politics of Irony: Essays inSelf-Betrayal [C]. ed. Daniel W. Conway and John E. Seery. New York: St. Martin’s Press,1992. p206-07.对比：Richard Bernstein. Rorty’s Liberal Utopia. In The New Constellation: The Ethical-Political Horizons of Modernity/Postmodernity [M]. Cambridge, MA: MIT Press,1992. p274.伯恩斯坦说：“20世纪的恐怖和大屠杀能被重新描述为‘看起来好’似乎可以算作罗蒂立场的反证法”。
①Richard Rorty. Robustness: A Reply to Jean Bethke Elshtain. In The Politics of Irony: Essays in Self-Betrayal[C].ed. Daniel W. Conway and John E. Seery. New York: St. Martin’s Press,1992. p220.
①Robert Adams. Finite and Infinite Goods: A Framework for Ethics[M]. Oxford: Oxford University Press,1999.p388.
①Richard Rorty. Robustness: A Reply to Jean Bethke Elshtain. In The Politics of Irony: Essays in Self-Betrayal [C].ed. Daniel W. Conway and John E. Seery. New York: St. Martin’s Press,1992. p223.
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①参见John Rawls. Political Liberalism [M]. New York: Columbia University Press,1993. p77.
①海德格尔.哲学的终结和思想的任务.转引自罗蒂.后哲学文化[C].上海:上海译文出版社,2004.第094页.
②雅克·德里达.论文字学[M].汪堂家译.上海：上海译文出版社,2005.
③雅克·德里达.一种疯狂守护着思想[M].何佩群译.上海:上海人民出版社,1997.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第107页.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第138页.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第114页.
①卡尔·曼海姆.意识形态与乌托邦[M].黎鸣、李书崇译.北京:商务印书馆，2009.第196页.
①John McCumber. Reconnecting Rorty: The Situation of Discourse in Richard Rorty’s Contingency, Irony, andSolidarity [J]. in Diacritics, Vol.20, No.2(Summer,1990), pp.2-19. p7.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第143页.
③参见：理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第157页、第169页注释1、第170页注释11。
①参见：理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第4页.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第7页.原文参见：Richard Rorty.Contingency, Irony, and Solidarity [M]. Cambridge: Cambridge University Press,1989. pxv.
②理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第6页.
①参见：Barbara Johnson (ed.). Freedom and Interpretation: The Oxford Amnesty Lectures1992[C]. New York:Basic Books,1992.
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②Michel Foucault. Language, Counter-Memory, Practice: Selected Essays and Interviews[C]. edited by Donald F.Bouchard. Ithaca: Cornell University Press,1977. p230.
③Jürgen Habermas. The Philosophical Discourse of Modernity: Twelve Lectures[M]. trans. Frederick Lawrence.Cambridge, Mass.: MIT Press,1985. p276.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第90页.
④Richard Rorty. Philosophy and the Mirror of Nature[M]. Princeton NJ: Princeton University Press,1979. p178.
⑤Richard Rorty. Consequences of Pragmatism[C]. Minneapolis: University of Minnesota,1982. p150-151.
①Richard Rorty.“Postmodernist Bourgeois Liberalism”[J]. in The Journal of Philosophy80,1983. p583-589.
②理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第13页.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第106页.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第131页.
③同上.第69页.柏林的原文参见：Isaiah Berlin. Four Essays on Liberty[M]. Oxford: Oxford University Press,1969. p172.
①Wilfrid Sellars. Science and Metaphysics: Variation on Kantian Themes [M]. New York: Ridgeview Pub Co,1993.p222.
②理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第272页.
①参见：Robert B. Brandom.(ed.) Rorty and His Critics [C]. Oxford: Blackwell,2000.; Charles Guignon&DavidR. Hiley.(eds) Richard Rorty [C]. Cambridge: Cambridge University Press,2003.; Alan Malachowski. RichardRorty (Philosophy Now)[C]. Princeton, New Jersey: Princeton University Press,2002.
②理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第7页.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第7页.
②Richard Rorty. Contingency, Irony, and Solidarity [M]. New York: Cambridge University Press,1989. pxvi.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第114页.
①Günter Leypoldt. Uses of Metaphor: Richard Rorty’s Literary Criticism and the Poetics of World-Making [J]. inNew Literary History,2008,39: p148.
②Harold Bloom. How to Read and Why [M]. New York: Scribner;1stTouchstone edition,2001. p195.
③理查德·罗蒂.哲学、文学和政治[C].黄宗英等译.上海:上海译文出版社,2009. p73.
①理查德·罗蒂.哲学、文学和政治[C].黄宗英等译.上海:上海译文出版社,2009.第77-78页.
②理查德·罗蒂.筑就我们的国家[M].黄宗英译.北京:生活·读书·新知三联书店,2006.第96页.
①理查德·罗蒂.筑就我们的国家[M].黄宗英译.北京:生活·读书·新知三联书店,2006.第94页.
④Vladimir Nabokov.“On a Book Entitled Lolita” in Lolita [M]. Harmondsworth: Penguin,1980. p313.
⑤Vladimir Nabokov. Speak, Memory: An Autobiography Revisited [M]. New York: Pyramid,1968. p86-87.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第226页.
④Richard Bernstein. Rorty’s Inspirational Liberalism. In Charles Guignon&David R. Hiley.(eds) Richard Rorty[C].124-138.Cambridge: Cambridge University Press,2003. p137.
⑤Ibid. p138.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第38-42页.
①Philip Larkin. Collected Poems [C]. edited by Anthony Thwaite. London: Faber,1988. p153.
①Philip Larkin. Collected Poems [C]. edited by Anthony Thwaite. London: Faber,1988. p165.
②Lolette Kuby. An Uncommon Poet for the Common Man: A Study of the Poetry of Philip Larkin [M]. The Hague:Mouton De Gruyter,1974. p1.
①Athol Fugard. Notebooks1960-1977[C]. edited by Mary Benson. Johannesburg: Ad Donker.1983. p172.
②Athol Fugard. Boesman and Lena [M]. Cape Town: Oxford University Press,1983. p41.
①Athol Fugard. Boesman and Lena [M]. Cape Town: Oxford University Press,1983. pxvi.
②Andrew Foley. Courageous Pessimist: An Interview with Athol Fugard [J]. New Contrast8822(4),1994:63-69.p69.
③Fay Weldon. Praxis [M]. London: Sceptre,1978. p49.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第7页.
①Richard Bernstein. Rorty’s Inspirational Liberalism. In Richard Rorty[C]. Charles Guignon&David R. Hiley (eds).Cambridge: Cambridge University Press,2003. p137-138.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第34页.
①Richard Rorty. Remarks on Deconstruction and Pragmatism. and Response to Simon Critchley. in Deconstrutionand Pragmatism: Simon Critchley, Jacques Derrida, Ernesto Laclau and Richard Rorty [C]. C. Mouffe (ed.).London: Routledge,1996. p43.
②理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第124页.
③参见：Jügen Habermas. Justification and Application: Remarks on Discourse Ethics [M]. trans. Ciaran P. Cronin.Cambridge, Mass.: MIT Press,1993.
①Richard Rorty. Remarks on Deconstruction and Pragmatism. and Response to Simon Critchley. in Deconstrutionand Pragmatism: Simon Critchley, Jacques Derrida, Ernesto Laclau and Richard Rorty [C]. C. Mouffe (ed.).London: Routledge,1996. p17.
①Richard Rorty. Objectivity, Relativism, and Truth Philosophical Papers, vol.1[C]. New York: CambridgeUniversity Press,1989. p198.
②理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第5页.
④Clifford Geertz. The Uses of Diversity [J]. In Michigan Quarterly Review25, no.1,1986. p121.
①Richard Rorty. Objectivity, Relativism, and Truth Philosophical Papers, vol.1[C]. New York: CambridgeUniversity Press,1989. p209-10.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第130页.
②陈亚军.形而上学与社会希望[M].南京：江苏人民出版社,2009.第163页.
③Richard Shusterman, Practicing Philosophy: Pragmatism and the Philosophical Life[M]. London: Routledge,1997. p122.
④Ernesto Laclau. Deconstruction, Pragmatism, Hegemony. in Deconstruction and Pragmatism: Simon Critchley,Jacques Derrida, Ernesto Laclau and Richard Rorty [C]. ed. Chantal Mouffe. London: Routledge,1994. p65.罗蒂的回应参见：Response to Ernesto Laclau. in Deconstruction and Pragmatism. p74–75.为本部分的连贯性，此处不过多展开更多的批判内容。更详细批判内容参见罗蒂对约翰·罗尔斯社群主义（尤其是麦金泰尔、泰勒等人）所提出的对自由主义批判的答辩：Rorty. Objectivity, Relativism, and Truth Philosophical Papers, vol.
1. p175–96.；就实用主义和种族的批判参见：Cornel West. The American Evasion of Philosophy: A Genealogy ofPragmatism [M]. Madison: Univ. of Wisconsin Press,1989. p206–10.
①汉娜·阿伦特.人的境况[M].王寅丽译.上海：上海人民出版，2009. p46.
①理查德·罗蒂.后形而上学希望[M].张国清译.上海：上海译文出版社，2009. p382.
②Nancy Fraser. Solidarity or Singularity? Richard Rorty between Romanticism and Technocracy. in Reading Rorty[C]. ed. Alan R. Malachowski. Oxford: Blackwell,1990. p312–313.
①Richard Rorty. Against Bosses, Against Oligarchies: A Conversation with Richard Rorty. interview by DerekNystrom and Kent Puckett, Prickly Pear Pamphlets, no.11, ed. Matthew Engelke and Mark Harris. Charlottesville:Prickly Pear Pamphlets,1998. p60.
②理查德·罗蒂.后形而上学希望[M].张国清译.上海：上海译文出版社，2009.第382页.
①Gary Gutting. Pragmatic Liberalism and the Critique of Modernity [M]. Cambridge: Cambridge University Press,1999. p62.
②陈亚军.形而上学与社会希望[M].南京：江苏人民出版社,2009.第160页.
③理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第115页.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第131页.
③Richard Rorty. Contingency, Irony and Solidarity [M]. Cambridge: Cambridge University Press,1989. p91-92
①Richard Rorty. Justice as a Larger Loyalty. in Richard Rorty: Critical Dialogues [C]. ed. Matthew Festenstein andSimon Thompson. Cambridge: Polity,2001. p223–37.
①Richard Rorty. Response to Daniel Conway. in Richard Rorty, Critical Dialogues [C]. ed. Matthew Festenstein andSimon Thompson. Malden, MA: Polity,2001. p91.
②理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第4-6页.
③Richard Rorty. Against Bosses, Against Oligarchies: A Conversation with Richard Rorty. interview by DerekNystrom and Kent Puckett, Prickly Pear Pamphlets, no.11, ed. Matthew Engelke and Mark Harris. Charlottesville:Prickly Pear Pamphlets,1998. p61.
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②Richard Rorty.“Truth and Progress”, Philosophical Papers, vol.3, Cambridge：Cambridge University Press,1991.p172.
③更多艾滋病文学的相关论述参见拙著：“他者”视域下的美国艾滋文学研究概述[J].学术交流，2011,6.
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①Jedediah Purdy. For Common Things: Irony, Trust, and Commitment in America Today [M]. New York: Alfred A.Knopf,1999. pxi.
②Ibid. p9-10.
③Brad Frazier. Rorty and Kierrdegaard on Irony and Moral Commitment----Philosophical and TheologicalConnections [M]. New York: Palgrave Macmillan,2006. p1.
①Alasdair MacIntyre. Dependent Rational Animals: Why Human Beings Need the Virtues [M]. Chicago: OpenCourt,1999. p153–154.
②参见: Alasdair MacIntyre. Dependent Rational Animals: Why Human Beings Need the Virtues [M]. Chicago:Open Court,1999. p153.
③Jean Bethke Elshtain. Don’t Be Cruel: Reflections on Rortyian Liberalism. in The Politics of Irony: Essays inSelf-Betrayal [C]. ed. Daniel W. Conway and John E. Seery. New York: St. Martin’s Press,1992. p207.
①Richard Rorty. Justice as a Larger Loyalty. In Richard Rorty: Critical Dialogues[C]. ed. Matthew Festenstein andSimon Thompson.223–237. Malden, MA: Polity,2001. p235.
②Alan Malachowski. Richard Rorty [C]. Princeton: Princeton University Press,2002. p136.
①Simon Critchley. Metaphysics in the Dark: A Response to Richard Rorty and Ernesto Laclau [J]. Political Theory
26December1998, p.812.
①Anthony Rudd. Kierkegaard’s Critique of Pure Irony. in Kierkegaard: The Self in Society [C] ed. George Pattisonand Steven Shakespeare. New York: St. Martin’s Press,1998. p90.
①Richard Rorty. Reply to Simon Critchley. in Deconstruction and Pragmatism: Simon Critchley, Jacques Derrida,Ernesto Laclau and Richard Rorty [C]. ed. Chantal Mouffe. New York: Routledge,1996. p43.
①理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第106页.
①罗蒂的种族中心主义观可参见Richard Rorty. Introduction:Antirepresentationalism, Ethnocentrism, andLiberalism. in Objectivity, Relativism, and Truth, Philosophical Papers vol.1[C] Cambridge: CambridgeUniversity Press,1991. p2, p13–14.同一卷中，亦见Solidarity or Objectivity. p29. and On Ethnocentrism: AReply to Clifford Geertz. p203.
①Anthony Rudd. Kierkegaard’s Critique of Pure Irony. in Kierkegaard: The Self in Society[C] ed. George Pattisonand Steven Shakespeare. New York: St. Martin’s Press,1998. p.92.
①Anthony Rudd. Kierkegaard’s Critique of Pure Irony. in Kierkegaard: The Self in Society[C] ed. George Pattisonand Steven Shakespeare. New York: St. Martin’s Press,1998. p92.
①Anthony Rudd. Reason in Ethics: MacIntyre and Kierkegaard. in Kierkegaard after MacIntyre: Essays onFreedom, Narrative, and Virtue[C]. ed. John J. Davenport and Anthony Rudd. Chicago: Open Court,2001. p137.
①参见S ren Kierkegaard. The Concept of Irony with Continual Reference to Socrates, together with Notes onSchelling’s Berlin Lectures [M]. Princeton: Princeton University Press,1989. p259.
②Anthony Rudd. Kierkegaard’s Critique of Pure Irony. in Kierkegaard: The Self in Society, ed. George Pattisonand Steven Shakespeare [M]. New York: St. Martin’s Press,1998. p84.
①Richard Rorty. A Pragmatist View of Contemporary Analytic Philosophy. in Philosophical Papers, vol.4,Philosophy as Cultural Politics [C]. Cambridge: Cambridge Univ. Press,2007. p134.
①参见：Jeffrey Stout. On Our Interest in Getting Things Right：Pragmatism without Narcissism. In NewPragmatists [C]. edited by Cheryl Misak. Oxford: Clarendon Press,2007. p7-31.
②Richard Bernstein. Richard Rorty’s Deep Humanism[J]. New Literary History.2008,39:13–27, p24.
①Richard Bernstein. Richard Rorty’s Deep Humanism [J]. New Literary History.2008,39:13–27, p24.
②Martin Heidegger. Letter on Humanism. In Basic Writings [C]. edited by David Krell. San Francisco: Harper andRow,1977.189-242. p193.
③理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第21页.
④Jacques Derrida. Envois. in The Post Card [M]. trans. Alan Bass. Chicago: University of Chicago Press,1978.3-256. p185.
⑤理查德·罗蒂.偶然、反讽与团结[M].徐文瑞译.北京:商务印书馆,2005.第180页.
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