American democracy as “civic religion” in Rorty

Abstract

Richard Rorty is a philosopher who advocates pragmatism and anti-foundationalism, and also known as a philosopher who insists the need for the American left to regain its pride in the nation. He called the American left in early 20th century as “Reformist Left.” Rorty argues that the Reformist Left has a kind of faith as a “civic religion” to America and democracy. This term evokes the concept of “civil religion” that focuses on the religious in public. What is “civic religion” and what can be said in compared to “civil religion?” Through this consideration, this paper aims at clarifying the point of how Rorty characterizes the democracy in America. “Civic religion” is common with “civil religion” in that it is not based on a specific religious sect. However, there is a difference in that “civic religion” does not assume the assumption of “god” or religious faith. In a general sense, it is not regarded as religion, but as a custom or culture shared by individuals in private. In other words, Rorty's “civic religion” does not has a specific relationship or direct influence with the certain religion, but a democratic culture, values, customs, and so on that are shared in American society. It is a statement of people's belief to “a way of life” and “pride” that arises from these convictions, and is considered to be a form of belief that is something which expressed in the term “religion.” 　On the other hand, Rorty's “civic religion” can't consistently keep the distinction between public and private. Because it could not ignore the process in which American democratic culture and values were formed under the influence of Christian values. Why does Rorty emphasize secularism, and use the term and concept of “civic religion” which emphasize the aspect of religion? As the reason, it is thought that the influence from Dewey is so important for Rorty. While referring to Dewey, Rorty emphasizes the pseudo-religious functions and beliefs of the individual as shared cultures and customs rather than the certain religious things. It became clear that “civic religion” does not consistently maintain the anti-foundationalism public-private distinction. Therefore, it can be said that from now on, it will be necessary to read from Rorty's debate on democracy from a different point of view from the anti-foundationalism that he maintained.