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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But because my entire way of proceeding involves mapping connections between senses of the self and moral visions, between identity and the good, I didn't feel I could launch into this study without some preliminary discussion of these ...
But because my entire way of proceeding involves mapping connections between senses of the self and moral visions, between identity and the good, I didn't feel I could launch into this study without some preliminary discussion of these ...
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Virtually everyone feels these demands, and they have been and are acknowledged in all human societies. ... But they all feel these demands laid on them by some class of persons, and for most contemporaries this class is coterminous ...
Virtually everyone feels these demands, and they have been and are acknowledged in all human societies. ... But they all feel these demands laid on them by some class of persons, and for most contemporaries this class is coterminous ...
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That is why eighteenth-century thinkers, notably Rousseau, could believe in a natural susceptibility to feel sympathy for others. The roots of respect for life and integrity do seem to go as deep as this, and to be connected perhaps ...
That is why eighteenth-century thinkers, notably Rousseau, could believe in a natural susceptibility to feel sympathy for others. The roots of respect for life and integrity do seem to go as deep as this, and to be connected perhaps ...
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Of course we can reason that it might be useful or convenient to alter the boundaries of what we feel nausea at; and we might succeed, with training, in doing so. But what seems to make no sense here is the supposition that we might ...
Of course we can reason that it might be useful or convenient to alter the boundaries of what we feel nausea at; and we might succeed, with training, in doing so. But what seems to make no sense here is the supposition that we might ...
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We feel the demand to be consistent in our moral reactions. And even those philosophers who propose to ignore ontological accounts nevertheless scrutinize and criticize our moral intuitions for their consistency or lack of it ...
We feel the demand to be consistent in our moral reactions. And even those philosophers who propose to ignore ontological accounts nevertheless scrutinize and criticize our moral intuitions for their consistency or lack of it ...
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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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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