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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Once again, the legal code and its practices provide a window into broader movements of culture. Think of the horrifying description of the torture and execution of a man who had attempted regicide in mid-eighteenth-century France, ...
Once again, the legal code and its practices provide a window into broader movements of culture. Think of the horrifying description of the torture and execution of a man who had attempted regicide in mid-eighteenth-century France, ...
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This is very different from the spirit of Platonic self-mastery, where the issue turns on the hegemony of reason, however much that spirit may overlap in practice with altruism (and the overlap is far from complete).
This is very different from the spirit of Platonic self-mastery, where the issue turns on the hegemony of reason, however much that spirit may overlap in practice with altruism (and the overlap is far from complete).
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In practice, we should see such a person as deeply disturbed. He has gone way beyond the fringes of what we think as shallowness: people we judge as shallow do have a sense of what is incomparably important, only we think their ...
In practice, we should see such a person as deeply disturbed. He has gone way beyond the fringes of what we think as shallowness: people we judge as shallow do have a sense of what is incomparably important, only we think their ...
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But what description of human possibilities, drawn from some questionable epistemological theories, ought to trump what we can descry from within our practice itself as the limits of our possible ways of making sense of our lives?
But what description of human possibilities, drawn from some questionable epistemological theories, ought to trump what we can descry from within our practice itself as the limits of our possible ways of making sense of our lives?
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But it is important to see how this stance, which has become a powerful ideal for us, however little we may live up to it in practice, transforms our position within, but by no means takes us out of, what I have called the original ...
But it is important to see how this stance, which has become a powerful ideal for us, however little we may live up to it in practice, transforms our position within, but by no means takes us out of, what I have called the original ...
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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