 Following this dip in popularity, since the 1970s the pragmatist tradition has undergone a significant revival. Richard Rorty (1931–2007) turned consciously to pragmatism to rectify what he saw as mainstream epistemology’s crucial mistake: naively conceiving of language and thought as ‘mirroring’ the world. Rorty’s bold and iconoclastic attacks on this ‘representationalism’ birthed a so-called neopragmatism to which a number of influential recent philosophers have contributed (e.g. Hilary Putnam, Robert Brandom and Huw Price). Other pragmatists have objected to Rorty’s blithe dismissal of truth as a topic better left undiscussed (Rorty 1982), and have sought to rehabilitate classical pragmatist ideals of objectivity (e.g. Susan Haack, Christopher Hookway and Cheryl Misak). These philosophers are now sometimes referred to as New Pragmatists. Yet others have worked to place pragmatist ideas in a broader Western philosophical context, for instance tracing Peirce’s significant debt to Kant (Apel 1974, Gava 2014), and connections between pragmatism and 19th century idealism (Margolis 2010, Stern 2009). Meanwhile, classical pragmatism’s progressive social ideals lived on in some quarters, with notable contributions to philosophy of race made by Cornel West, who advanced a prophetic pragmatism drawing on both Christian and Marxian thought, and showcasing the earlier contributions of Du Bois and Locke (e.g. West 1989). A number of other liberatory philosophical projects in areas such as feminism (Seigfried 1996), ecology (Alexander 2013), Native American philosophy (Pratt 2002) and Latin American philosophy (Pappas 1998) also currently look to the pragmatist tradition as their philosophical home. 