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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I focus on three major facets of this identity: first, modern inwardness, the sense of ourselves as beings with inner depths, and the connected notion that we are 'selves'; second, the affirmation of ordinary life which develops from ...
I focus on three major facets of this identity: first, modern inwardness, the sense of ourselves as beings with inner depths, and the connected notion that we are 'selves'; second, the affirmation of ordinary life which develops from ...
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I want to describe this as the affirmation of ordinary life. This last is a term of art, meant roughly to designate the life of production and the family. According to traditional, Aristotelian ethics, this has merely infrastructural ...
I want to describe this as the affirmation of ordinary life. This last is a term of art, meant roughly to designate the life of production and the family. According to traditional, Aristotelian ethics, this has merely infrastructural ...
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With the Reformation, we find a modern, Christian-inspired sense that ordinary life was on the contrary the very centre of the good life. The crucial issue was how it was led, whether worshipfully and in the fear of God or not.
With the Reformation, we find a modern, Christian-inspired sense that ordinary life was on the contrary the very centre of the good life. The crucial issue was how it was led, whether worshipfully and in the fear of God or not.
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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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Here the sense of dignity is woven into this modern notion of the importance of ordinary life, which reappears again on this axis. Probably something like these three axes exists in every culture. But there are great differences in how ...
Here the sense of dignity is woven into this modern notion of the importance of ordinary life, which reappears again on this axis. Probably something like these three axes exists in every culture. But there are great differences in how ...
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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