Sources of the Self: The Making of the Modern IdentityIn this extensive inquiry into the sources of modern selfhood, Charles Taylor demonstrates just how rich and precious those resources are. The modern turn to subjectivity, with its attendant rejection of an objective order of reason, has led—it seems to many—to mere subjectivism at the mildest and to sheer nihilism at the worst. Many critics believe that the modern order has no moral backbone and has proved corrosive to all that might foster human good. Taylor rejects this view. He argues that, properly understood, our modern notion of the self provides a framework that more than compensates for the abandonment of substantive notions of rationality. The major insight of Sources of the Self is that modern subjectivity, in all its epistemological, aesthetic, and political ramifications, has its roots in ideas of human good. After first arguing that contemporary philosophers have ignored how self and good connect, the author defines the modern identity by describing its genesis. His effort to uncover and map our moral sources leads to novel interpretations of most of the figures and movements in the modern tradition. Taylor shows that the modern turn inward is not disastrous but is in fact the result of our long efforts to define and reach the good. At the heart of this definition he finds what he calls the affirmation of ordinary life, a value which has decisively if not completely replaced an older conception of reason as connected to a hierarchy based on birth and wealth. In telling the story of a revolution whose proponents have been Augustine, Montaigne, Luther, and a host of others, Taylor’s goal is in part to make sure we do not lose sight of their goal and endanger all that has been achieved. Sources of the Self provides a decisive defense of the modern order and a sharp rebuff to its critics. |
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They concern, rather, what makes life worth living. What they have in common with moral issues, and what deserves the vague term 'spiritual', is that they all involve what I have called elsewhere 'strong ...
They concern, rather, what makes life worth living. What they have in common with moral issues, and what deserves the vague term 'spiritual', is that they all involve what I have called elsewhere 'strong ...
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As against the first kind of response, which relates to a proper object, this one could be called a brute reaction. Assimilating our moral reactions to these visceral ones would mean considering all our talk about fit objects of moral ...
As against the first kind of response, which relates to a proper object, this one could be called a brute reaction. Assimilating our moral reactions to these visceral ones would mean considering all our talk about fit objects of moral ...
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So the work I am embarked upon here could be called in large degree an essay in retrieval. Much of the ground will have to be fought for, and I will certainly not convince everybody. But besides our disagreements and our temptations to ...
So the work I am embarked upon here could be called in large degree an essay in retrieval. Much of the ground will have to be fought for, and I will certainly not convince everybody. But besides our disagreements and our temptations to ...
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The notion of a right, also called a 'subjective right', as this developed in the Western legal tradition, is that of a legal privilege which is seen as a quasipossession of the agent to whom it is attributed. At first such rights were ...
The notion of a right, also called a 'subjective right', as this developed in the Western legal tradition, is that of a legal privilege which is seen as a quasipossession of the agent to whom it is attributed. At first such rights were ...
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This is particularly the case for what I called above the affirmation of ordinary life. In general, one might try to single out three axes of what can be called, in the most general sense, moral thinking.
This is particularly the case for what I called above the affirmation of ordinary life. In general, one might try to single out three axes of what can be called, in the most general sense, moral thinking.
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User Review - stillatim - LibraryThingDon't tell my dissertation advisers that I hadn't read this before I finished- they might revoke my degree. On the other hand, they might say "well, you don't really need to read this unless you're a ... Read full review
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Contents
Moral Sources | |
PART II | |
Inwardness | |
Rationalized Christianity | |
Moral Sentiments | |
The Providential Order | |
The Culture of Modernity | |
PART IV | |
Fractured Horizons | |
Radical Enlightenment | |
Nature as Source | |
Moral Topography | |
Platos SelfMastery | |
In Interiore Homine | |
Descartess Disengaged Reason | |
Lockes Punctual Self | |
Exploring lHumaine Condition | |
Inner Nature | |
A Digression on Historical Explanation | |
PART III | |
God Loveth Adverbs | |
The Expressivist Turn | |
PART V | |
Our Victorian Contemporaries | |
Visions of the PostRomantic | |
Epiphanies of Modernism | |
The Conflicts of Modernity | |
Notes | |
Index | |
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Common terms and phrases
action affirmation articulation become belief benevolence bring called Cambridge central century Christian comes common conception concerned connection continuity course crucial culture defined demands described desire direction discussion disengaged distinctions doctrine dominant earlier Enlightenment ethic existence experience expression fact feel force formulation freedom give God’s higher human idea ideal identity important instance involves issue kind language later lives Locke meaning mind modern moral moral sources motivation move nature notion object ordinary original ourselves outlook particular perhaps person philosophy picture political possible practices principle question quoted radical rational reality reason recognize reflected relation religion respect Romantic seems seen sense significance society soul sources speak spiritual stance theory things thought tradition true turn understanding University University Press vision whole