Although Rorty was an avowed liberal, his political and moral philosophies have been attacked by commentators from the Left, some of whom believe them to be insufficient frameworks for social justice. Rorty was also criticized by others for his rejection of the idea that science can depict the world. One criticism, especially of Contingency, irony, and solidarity is that Rorty's philosophical 'hero', the ironist, is an elitist figure. Rorty claims that the majority of people would be "commonsensically nominalist and historicist" but not ironist. These people would combine an ongoing attention to the particular as opposed to the transcendent (nominalism), with an awareness of their place in a continuum of contingent lived experience alongside other individuals (historicist), without necessarily having continual doubts about the resulting worldview as the ironist does. An ironist is someone who: 1) "has radical and continuing doubts about their final vocabulary"; 2) "realizes that argument phrased in their vocabulary can neither underwrite nor dissolve these doubts"; and 3) "does not think their vocabulary is closer to reality than others" (all 73, Contingency, irony, and solidarity). On the other hand, the Italian Philosopher Gianni Vattimo alongside the Spanish Philosopher Santiago Zabala in their 2011 book Hermeneutic Communism: from Heidegger to Marx affirm that "together with Richard Rorty we also consider it a flaw that 'the main thing contemporary academic Marxists inherit from Marx and Engels is the conviction that the quest for the cooperative commonwealth should be scientific rather than utopian, knowing rather than romantic.' As we will show hermeneutics contains all the utopian and romantic features that Rorty refers to because, contrary to the knowledge of science, it does not claim modern universality but rather postmodern particularism."