That is, as I said before, the ability to appear with useful social narratives. That is an ability that Newton divided with certain to eager and ingenuous beavers. But to give and to ask for reasons are something distinct human, and its coexistence with the rationality. The more an organism obtains what it wants for the persuasion on the contrary of the force, more rational it is). In such a way, the moral progress would be exerted not by searches for some first, natural objective the man, but yes for the simple will and capacity human being to imagine better situations with our current resources, still in the article above cited it comments; Moral Intellectual and progress is not to matter of getting to closer you an antecedent goal, but of surpassingthe past.
(Moral and intellectual Progress is not a question of if approaching to a previous objective (to the man), but suppressing the past.) The start to be supresso, is the old vocabularies that they hinder in them to enxergar solutions for current problems, vocabularies this that has as characteristic main the inclusion of supposedly ahistoricos terms. Thus the utopia of Rorty, serves as one of these narratives that in them present anternativa the use of the social resources that we have now. What it becomes familiar all strangely its workmanship is the construction of the personages and institutions that exist in this Utopia, as for example the figure of the Ironista, the situation of the Arab Bazaar and the figure of the Liberal one. We will pass now from searching to understand better as the abandonment or the ownership of a redentora truth influences in the construction of the necessary social environment for the personages of the Utopia. The abandonment of the redentora truth. One it has debated with Habermas, Rorty if it locates in the following way on the search for the truth so taken root in the philosophical tradition: Not that it has nothing of missed with reason, truth and knowledge.