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 whole study is, as I indicated, a prelude to our being able to come to grips with the phenomena of modernity in a more fruitful and less one-sided way than is usual. I didn't have space in this already too big book to paint a ...
The whole study is, as I indicated, a prelude to our being able to come to grips with the phenomena of modernity in a more fruitful and less one-sided way than is usual. I didn't have space in this already too big book to paint a ...
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The logic of this whole debate takes intrinsic description seriously, that is, descriptions of the objects of our moral responses whose criteria are independent of our de facto reactions. Can it be otherwise?
The logic of this whole debate takes intrinsic description seriously, that is, descriptions of the objects of our moral responses whose criteria are independent of our de facto reactions. Can it be otherwise?
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And among what we recognize as higher civilizations, this always includes the whole human species. What is peculiar to the modern West among such higher civilizations is that its favoured formulation for this principle of respect has ...
And among what we recognize as higher civilizations, this always includes the whole human species. What is peculiar to the modern West among such higher civilizations is that its favoured formulation for this principle of respect has ...
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This sense of the importance of the everyday in human life, along with its corollary about the importance of suffering, colours our whole understanding of what it is truly to respect human life and integrity.
This sense of the importance of the everyday in human life, along with its corollary about the importance of suffering, colours our whole understanding of what it is truly to respect human life and integrity.
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None forms the horizon of the whole society in the modern West. This term 'horizon' is the one that is frequently used to make this point. What Weber called 'disenchantment', the dissipation of our sense of the cosmos as a meaningful ...
None forms the horizon of the whole society in the modern West. This term 'horizon' is the one that is frequently used to make this point. What Weber called 'disenchantment', the dissipation of our sense of the cosmos as a meaningful ...
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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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