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Extra resources for Against Bosses, Against Oligarchies: A Conversation with Richard Rorty

Sample text

I thought of it myself as offering advice rather than insults. My liberal ironist doesn’t go around being ironic to everybody she meets. She saves the irony for herself. The liberal part is public and the irony part is private. 64 Q: But regarding this suggested split, Simon Critchly asks: “how can one be a Nietzschean ironist in the private sphere, which would mean understanding liberal principles of tolerance and abhorrence of cruelty as symptoms of ressentiment, and a liberal in the public sphere, where one would respect and act on those principles?

RR: [groans] God. Q: Think about the quote from DuBois about the wages of whiteness—the idea that white workers were convinced that, while they were oppressed, they were still better off than the blacks. So they were encouraged not to align themselves with the blacks, because of the benefits derived from their white skin. RR: That was what Gompers said about the Irish. It’s an age-old technique: dividing the oppressed into hostile groups so they won’t vote against you. Q: Fred Pfeil has a piece called “Sympathy for the Devils: Notes on Some White Guys in the Ridiculous Class Wars,” and the interesting thing there is that he locates the absence of whites from these conversations in the same way that you do, and what he ends up saying is, let’s try to understand why a militia politics happens.

S. philosophy departments until quite recently. The department was put into receivership some years back, and started up again with a bunch of analytic philosophers. But in those days, if you wanted a career, it was the wrong place to study. Yale had offered me a fellowship, and Harvard hadn’t, so I went to Yale. It was decisive for the kind of training I got. If I had gone to Harvard, my career would have been utterly different. So I had to quickly fix myself up during three years at Wellesley, and again during my first few years at Princeton.

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