Nicholas Rescher

Nicholas Rescher presents an original pragmatic defense of the issue of objectivity. Rescher employs reasoned argumentation in restoring objectivity to its place of prominence and utility within social and philosophical discourse. By tracing the source of objectivity back to the very core of rationality itself, Rescher locates objectivity's reason for being deep in our nature as rational animals. His project rehabilitates the case for objectivity by subjecting relativistic and negativistic thinking to close critical scrutiny, revealing the flaws and fallacies at work in the deliberations of those who dismiss objectivity as obsolete and untenable. Rescher takes to task the cultural relativism of contemporary social science and social theory, as well as that of liberalistic political correctness and the postmodern aversion to the normative. In holding such relativistic thinking up to the light of rational argument, he demonstrates that a rejection of objectivity is in fact unreasonable. Rescher further reveals that a relativistic apathy to truth and rightness actually destroys, in effect, the very conception it presumably elucidates.

This chapter follows Mario Bunge’s unswerving dedication to the idea that philosophical deliberations should be precise in formulation and cogent in substantiation. In deliberating about the range of human knowledge from a quantitative point of view it emerges that three very different ranges of consideration have to be addressed. The range of what we human individuals can actually and overtly know is bound to consist of a finite number of items. And given the recursive nature of language the range of what is knowable—i.e. propositionally formulated truth—is at most denumerably infinite. But the range of what is theoretically knowable—the manifold of actual facts—is going to be transdenumerably large, if only due to the role of real-valued parameters. A proper heed to this quantitative disparity has interesting implications for the status of our knowledge in a world where we must deal with digital conceptualization of an analogue reality.

_Ethical Idealism: An Inquiry into the Nature and Function of Ideals_ explores the role of ideals in guiding human thought and action. The book argues that although ideals are often unrealistic and unachievable, they play an essential and productive role in human affairs. The first chapter contends that pursuing unattainable goals is rational if these goals bring about positive results. The second chapter extends this argument by asserting that an obligation remains valid even if its fulfillment is impossible, challenging the traditional ought implies can principle within the confines of real-world limitations. The third chapter critiques the idea that rationality should focus solely on maximization, arguing instead that human goods are too varied to be standardized. Subsequent chapters delve deeper into the utility of ideals in human life. Chapter IV supports the value of optimism, even in seemingly hopeless situations, for its positive influence on actions and outcomes. Chapter V draws parallels between ideals and other abstract concepts like the equator or the prime meridian, which, though unattainable in a literal sense, are crucial for navigation and orientation. The final chapter emphasizes that ideals, despite their impractical nature, serve to give meaning to human endeavors and structure our actions toward higher goals. Throughout the book, the central theme is the harmonious relationship between the real and the ideal, with ideals serving as practical tools for guiding behavior and achieving values. The book thus defends the rationality of maintaining ideals, not as literal goals, but as essential instruments for human practice and moral understanding.

Over the years, various critics have accused Kant of a rigorism that is the moral equivalent of fiat iustitia ruat caelum. But this involves a greatly mistaken view of the nature and bearing of his categorical imperative. What Kant does in ethics is to employ a two domain approach that separates a rigoristic realm of theory from a more flexible realm of praxis that is oriented towards the real world of our experience. In the moral sphere demands of the former, theoretical realm are indeed rigoristic, but this rigorism cannot reasonably be extended into the practical realm of action, decision, and advice.

This book is an integrated series of philosophical investigations that offers significant new insights into key philosophical concerns ranging from methodological issues to substantive doctrines. Consisting of three sections, it first deals with the nature of philosophizing itself and seeks to illustrate the project from the angle of the pragmatic tradition. The second section is devoted to issues of knowledge and how the cognitive project goes about producing results that are cogent and objective. The third and closing section considers how the ideas and perspectives of these considerations can be applied and implemented in various matters of personal judgment and practice.

Knowledge of facts is essential for the management of life. Most studies of the subject examine how we go about trying to obtain it; they describe the processes and proceedings of rational inquiry. The present work steps back from this to inquire into the limits and limitations of such processes and to identify the assets and the limitabilities of what they are able to supply for us. It examines how knowledge of facts is secured and consolidated as such, and what the resulting information can and cannot provide. It argues that the unavoidable incompleteness of our factual information also endows it with an element of incorrectness. By looking also at the negative side of human inquiry the book’s perspective clarifies the nature of our grip on the facts that constitute our view of the reality of things.

Nature and Understanding explores the prospect of looking from a scientific point of view at such central ideas of traditional metaphysics as the simplicity of nature, its comprehensibility, or its systematic integrity. Rescher seeks to describe - in a way accessible to philosophers and nonphilosophers alike - the metaphysical situation that characterizes the process of inquiry in natural science. His principal aim is to see what light can be shed on reality by examining the modus operandi of natural science itself, focusing as much on its findings as on its conceptual and methodological presuppositions. This is the culmination of many years of penetrating work in this area of philosophy by one of its most eminent exponents. It is the definitive presentation of some of Rescher's key ideas.

Evaluating the probative merit of philosophical claims calls for assessing both their inherent plausibility and also their external harmonization with what is accepted elsewhere. However, cogent assessment of plausibility and harmonization calls for judgments of comparative weight and significance that one can make only on the basis of experience. The relevant body of experiences that is operative here is bound to differ among different individuals, who themselves are bound to occupy different points of view. This leads to a variation in philosophical judgment that is not a relativism of rationally indifferent matters of mere taste but rather a rationally cogent contextualism that requires different conclusions to be drawn from different premises.

It can be argued that we live in a golden age for the history of philosophy: more relevant historiographical works in the field are being published today than ever before. The present paper tries to explain this as an effect of the exponential quantitative and qualitative expansion of philosophy, its subdisciplines and its fields of research since at least the mid-twentieth century. It then explores some of the consequences of these current trends and the challenge they represent for any relevant effort in history of philosophy today.

This book showcases the history and theory of pragmatism and its alignment to the sensibilities of contemporary analytic philosophy. It does this not only by describing its mode of operation and explaining its legitimating rationale, but also by substantiating its claims by a series of instructive case studies. The unifying insight of this approach is that the natural criterion of merit within any goal-oriented enterprise—be its orientation practical or cognitive—pivots on its contribution to the effective and efficient realization of the aims at issue. The aim of this volume is to describe and illustrate this broadened conception of pragmatism as a far-reaching and many-sided approach to philosophical inquiry. Theoretical considering apart, it offers a variety of case studies to illustrate the range and fertility of this approach. Nicholas Rescher has published extensively on the history and theory of pragmatism and on its alignment to the sensibilities of contemporary analytic philosophy over the last 30 years.

Philosophers do not have the term “pragmatism” to themselves. It has a characteristic and long-established usage in relation to political matters. Someone is “pragmatic” in political affairs when they are willing to forego what they might ideally want for the sake of achieving something superior to what they have. In being politically pragmatic one is prepared “to settle for half a loaf” by accepting an achievable improvement rather than insisting upon a maximally desirable outcome. Realizing that the best can become the enemy of the good the pragmatic politician accepts a realizable improvement at the piece of at the cost of forsaking a potentially unattainable ideality, accepting the duckling in hand rather than striving for the peacock in the offing.

In theory and practice, the notion of fairness is far from simple. The principle is often elusive and subject to confusion, even in institutions of law, usage, and custom. In Fairness, Nicholas Rescher aims to liberate this concept from misunderstandings by showing how its definitive characteristics prevent it from being absorbed by such related conceptions as paternalistic benevolence, radical egalitarianism, and social harmonization. Rescher demonstrates that equality before the state is an instrument of justice, not of social utility or public welfare, and argues that the notion of fairness stops well short of a literal egalitarianism. Rescher disposes of the confusions arising from economists' penchant to focus on individual preferences, from decision theorists' concern for averting envy, and from political theorists' sympathy for egalitarianism. In their place he shows how the idea of distributive equity forms the core of the concept of fairness in matters of distributive justice. The coordination of shares with valid claims is the crux of the concept of fairness. In Rescher's view, this means that the pursuit of fairness requires objective rather than subjective evaluation of the goods being shared. This is something quite different from subjective equity based on the personal evaluation of goods by those laying claim to them. Insofar as subjective equity is a concern, the appropriate procedure for its realization is a process of maximum value distribution. Further, Rescher demonstrates that in matters of distributive justice, the distinction between new ownership and preexisting ownership is pivotal and calls for proceeding on very different principles depending on the case. How one should proceed depends on context, and what is adjudged fair is pragmatic, in that there are different requirements for effectiveness in achieving the aims and purposes of the sort of distribution that is intended. Rescher concludes that fairness is a fundamentally ethical concept. Its distinctive modus operandi contrasts sharply with the aims of paternalism, preference-maximizing, or economic advantage. Fairness will be of interest to philosophers, economists, and political scientists. "[Fairness is] one of the most forceful conceptual analysis of fairness yet produced." -Ludwig Beckman, The Review of Metaphysics Nicholas Rescher is University Professor of Philosophy and vice chairman of the Center for Philosophy of Science at the University of Pittsburgh. He has written more than seventy books in various areas of philosophy, including Complexity: A Philosophical Overview and Inquiry Dynamics, both published by Transaction.