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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The Self in Moral Space 3. Ethics of Inarticulacy 4. Moral Sources PART II Inwardness 5. Moral Topography 6. Plato's Self-Mastery 7. “In Interiore Homine” 8. Descartes's Disengaged Reason 9. Locke's Punctual Self 10.
The Self in Moral Space 3. Ethics of Inarticulacy 4. Moral Sources PART II Inwardness 5. Moral Topography 6. Plato's Self-Mastery 7. “In Interiore Homine” 8. Descartes's Disengaged Reason 9. Locke's Punctual Self 10.
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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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Selfhood and the good, or in another way selfhood and morality, turn out to be inextricably intertwined themes. ... Much contemporary moral philosophy, particularly but not only in the English-speaking world, has given such a narrow ...
Selfhood and the good, or in another way selfhood and morality, turn out to be inextricably intertwined themes. ... Much contemporary moral philosophy, particularly but not only in the English-speaking world, has given such a narrow ...
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Here is where an important element of retrieval comes in, because much contemporary philosophy has ignored this dimension of our moral consciousness and beliefs altogether and has even seemed to dismiss it as confused and irrelevant.
Here is where an important element of retrieval comes in, because much contemporary philosophy has ignored this dimension of our moral consciousness and beliefs altogether and has even seemed to dismiss it as confused and irrelevant.
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We don't acknowledge that there is something there to articulate, as we do in the moral case. Is this distinction illegitimate? A metaphysical invention? It seems to turn on this: in either case our response is to an object with a ...
We don't acknowledge that there is something there to articulate, as we do in the moral case. Is this distinction illegitimate? A metaphysical invention? It seems to turn on this: in either case our response is to an object with a ...
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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