The theology searching its beddings in the religion, prescribes moral rules that would be necessary to vidaem community. Traditional Afilosofia, with metaphysics, it does not make something very different. It places the reason as absolute value and north to guide the moral behavior, also this hypothetically necessary for the social convivncia. The historicismo helped to partially free us of the theology and metaphysics, of the temptation to search an escape of the time and perhaps; to substitute the Truth for the freedom as goal of the thought and the social progress. But, still thus, the tension I publish between it and the private one remains. Historicistas identified with the autocriao, the private autonomy, as Nietzsche, Heidegger and Foucault, are accused with esteticistas for historicistas as Dewey and Habermas. Rorty considers that let us not have the temptation to choose between them, but to give equal importance to them and uses them for different ends. But, to reach or the least if to walk in the direction of the liberal society that Rorty praises, steps must be given of another form.
The final vocabularies of the theologians and Metaphysical already not need nor must more be assumed with necessity stature, universal rule. This it is, the search for the beddings that can in turn lead each time to one more ' ' verdade' ' absolute it is not the good final vocabulary for the liberal society. A vocabulary multiple, opened, and that it does not obstruct or if places hierarchically in superior position to others, that promote the creativity and the imagination, searching to absorb and to mesclar elements of the most changeable cultural shades how much possible. Rorty sketches the figure of ' ' ironista liberal' ' , being this somebody enough historicista and nominalista thing to believe that its certainties and desires central offices are contingent, therefore of the order of the time and perhaps.