 This view looks to many readers like a version of cultural relativism. Granted, Rorty does not say that what is true, what is good, and what is right is relative to some particular ethnos, and so in that sense he is no relativist. But the worry about relativism – that it leaves us with no rational way to adjudicate conflict – seems to apply equally to Rorty’s ethnocentric view. Rorty’s answer is to say that in one sense of “rational” that is true, but that in another sense it is not, and to recommend that we drop the former (TP, 186–201). Rorty’s position is that we have no notion of rational warrant that exceeds, or transcends, or grounds, the norms that liberal intellectuals take to define thorough, open-minded, reflective discussion. It is chimerical, Rorty holds, to think that the force or attractiveness of these norms can be enhanced by argument that does not presuppose them. It is pointless, equally, to look for ways of convicting those who pay them no heed of irrationality. Persuasion across such fundamental differences is achieved, if at all, by concrete comparisons of particular alternatives, by elaborate description and redescription of the kinds of life to which different practices conduce. In his own work, Rorty’s offers such comparisons, descriptions, and redescriptions, with the goal of making liberalism the most attractive alternative.