 This is perfectly consonant with the attitude to the notion of philosophical method Rorty expresses 20 years later: “So-called methods are simply descriptions of the activities engaged in by the enthusiastic imitators of one or another original mind – what Kuhn would call the ”research programs“ to which their works gave rise” (TP, 10). Rorty’s metaphilosophical critique, then, is directed not at particular techniques or styles or vocabularies, but toward the idea that philosophical problems are anything other than transient tensions in the dynamics of evolving, contingent vocabularies. If his critique has bite specifically against analytic philosophy, this may be because of a lingering faith in philosophical problems as lasting intellectual challenges that any honest thinker has to acknowledge, and which may be met by making progress in methodology. Rorty himself, however, nowhere says that this faith is part of the essence of analytical philosophy. On the contrary, it is clear that pioneering analytical philosophers, people like Sellars, Quine, and Davidson, provided Rorty with indispensable critical tools in his attack on the epistemological legitimation-project that has been a central concern in philosophy since Descartes.