It is not simply an ad hominem argument that the reductive naturalist cannot avoid making qualitative distinctions among moral goods. Hinzufügen war nicht erfolgreich. Plato understood a vaguely apprehendable, yet unchanging, cosmic order within which man existed. Mankind lived within a God-given order, and life was determined by that order. Those, for example, who ascribe either explicitly or unreflectively to a utilitarian moral outlook, rationally calculate the greatest good for the greatest number. God, moral value and virtue could not be found within the meaningful order of the world. Moreover, there had been a philosophical shift towards an empirical approach to human understanding that had emerged with the scientific revolution and had been articulated by Locke (and Francis Bacon before him). In Descartes' philosophy, the vision of a God given meaningful order involving a spiritual essence or expressive dimension within the world was altogether absent. Taylor argues that as the scientific revolution exemplified in the work of Nicolaus Copernicus and Sir Isaac Newton took hold in Western civilization, a shift occurred in the hierarchical evaluations placed on many life goods. The scientific ethos and the naturalist's recognition that moral understandings are created subjectively—a subjectivity that was entirely absent from the logos of Plato and Aristotle—does not allow us to abandon the radical reflexivity; a reflexivity that has become deeply entrenched within the self-understandings of those raised within the Western tradition. Despite the differences between Plato and Aristotle, both philosophers saw wisdom and reasoning as a vision of meaningful order whether it be cosmically or socially constituted. Augustine had encountered the philosophy of Plato and was deeply influenced by Plato's ideas. [6] The person can now look at his own reasoning, will and desires as though these were extrinsic and, according to Locke, manipulable objects. Within a form of life there are projectable properties that are intrinsic to that form of life. The Protestant movement in religion, however, eschewed the hierarchical governance of religious life. Sources of the Self by Charles Taylor, March 1, 1992, Harvard University Press edition, Paperback in English For Augustine, the material world was sensible to us through our senses and our contact with the physical world. [11], Part III: The Affirmation of Ordinary Life, Learn how and when to remove this template message, https://en.wikipedia.org/w/index.php?title=Sources_of_the_Self&oldid=1003483919, Articles needing additional references from March 2011, All articles needing additional references, Creative Commons Attribution-ShareAlike License, This page was last edited on 29 January 2021, at 05:02. & Gergen, K. J. (New Republic)^ Sources of the Self is in every sense a large book: in length and in the range of what it covers, but above all in the generosity and breadth of its sympathies and its interest in humanity...Few books on such large subjects are so engaging. Wenn Sie nicht alle Cookies akzeptieren möchten oder mehr darüber erfahren wollen, wie wir Cookies verwenden, klicken Sie auf "Cookie-Einstellungen anpassen". Taylor argues that an important influence on the modern identity, an influence that eventually eclipsed the Greek vision of reason, was the fourth-century monk and philosopher Augustine of Hippo. It is an attempt to articulate and to write a history of the "modern identity". For Locke, understanding the world and mankind’s place in the world depended on the sense impressions that our senses provided. Contrary to the belief in original sin that had been prevalent since the time of Augustine, Rousseau saw the natural order as good and the natural sentiments of mankind as embedded within the benign natural order. Sources of the Self: The Making of the Modern Identity is a work of philosophy by Charles Taylor, published in 1989 by Harvard University Press. Sources of the Self: The Making of the Modern Identity is a work of philosophy by Charles Taylor, published in 1989 by Harvard University Press. His effort to uncover and map our moral sources leads to novel interpretations … By constitutive good, Taylor refers to a good "the love of which empowers us to do and be good. In Kantian terms this is calculated in terms of reasoning towards moral maxims that would be universally acceptable. Understanding the world, our place in the world and the power of God depended on a rational objectification of the material world and a reflexive mental turn in which an individual came to see the mind as a mental, immaterial object that was autonomous from the material mechanistic world. And yet, the procedural neo-Kantian and utilitarian moral frameworks adopted so readily by Western societies still maintain a general consensus around key goods—such as human rights and dignity of life—along all three of the moral axes discussed earlier. 'This is an essentially modern predicament.' These conditions involved the changing cultural, economic, political, religious, social, and scientific practices of society. The answer could no longer be through revelation, nor was it manifest in a mechanistic world. Leider ist ein Problem beim Speichern Ihrer Cookie-Einstellungen aufgetreten. Psychological Bulletin, 82, 213–225. Reason, or logos, was a vision of the meaningful cosmic order and this vision was the constitutive good that was the source of moral evaluations. Moreover, the application of reason could lead a person away from the good towards the corrupt values of society. If the Amazon.com.au price decreases between your order time and the end of the day of the release date, you'll receive the lowest price. However, the projectionist will argue, such orientations are a subjective tint upon a value-neutral universe. Behind the carefully restrained and analytical prose, Taylor offers a strong critique of over … 'This is an essentially modern predicament.' Sources of the Self: The Making of the Modern Identity, (Englisch) Gebundene Ausgabe – 30. Charles Taylor is Professor Emeritus in the Department of Philosophy at McGill University and author of influential books including Sources of the Self, The Ethics of Authenticity, and A Secular Age. The second moral axis refers to beliefs about the kind of life that is worth living, beliefs that permeate our choices and actions in our day to day existence. Sources of the Self: The Making of the Modern Identity. Those are the questions that Charles Taylor, a philosopher with a historical method, sets out to answer in Sources of the Self: The Making of the Modern Identity (Harvard University Press, 1989). Beginning with such Old Testament figures as Abraham, Moses, and Daniel and moving through the New Testament, the early church, the Middle Ages, and onward, 40 short biographical chapters illustrate how Christian identity has been formed by history, society, and God. Social comparison, self-consistency and the concept of self. Aristotle differed from Plato in that he did not see all order as unchanging and cosmic. This approach, Taylor suggests, would allow for the sense of the dignity of human life, and the plurality of goods that constitute a good life. Augustine's theories, which were central doctrines throughout Christian civilization for a millennium, were, nonetheless, far removed from the more radical inwardness of enlightenment philosophers such as René Descartes and John Locke. Taylor explains how these sources are threefold: theism, "a naturalism of disengaged reason", extending to scientism, and Romanticism or its modernist successors. Very impressive survey of the history of the concept of the self. Taylor responds to this objection by discussing identity. There is broad agreement in modern culture about moral standards: "the demand for universal justice and beneficence ... the claims of equality ... freedom and self-rule ... and ... the avoidance of death and suffering. Self, the “I” as experienced by an individual. Releases February 16, 2021. Rather, mind had disengaged from the world. Having established that moral sources and the moral frameworks within which they are understood are central to an account of human existence, Taylor focuses on an investigation of modern identities in Western civilization and the moral sources from which these identities are constituted. Taylor notes that the key contrast with the classical Greeks here was that reason and intelligibility were becoming distinct from a vision of meaningful order and reason within the world. Stattdessen betrachtet unser System Faktoren wie die Aktualität einer Rezension und ob der Rezensent den Artikel bei Amazon gekauft hat. Taylor focuses on the works of philosophers and artists to identify the moral sources, not because they created or determined the moral sources of a given time (although many artists and philosophers may have had some influence), but rather because they were best able to articulate assumptions, beliefs, and theories that constituted the moral sources of a given time and place. 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. Taylor's approach is historical and interpretative; he aims to explain how it is that the dominant aims and values of modernity, concerns related to interiority, or a subjectivity, ordinary life (i.e., commerce, the nuclear family, etc), and the importance of the natural world can be seen to be compelling, to articulate goods that are … The mind was immaterial and rational. Taylor thinks the projectionist thesis is more coherent than the reductionist thesis. People orient to the world within moral frameworks that guide their action. 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. Sources of the self. Zugelassene Drittanbieter verwenden diese Tools auch in Verbindung mit der Anzeige von Werbung durch uns. Start your 48-hour free trial to unlock this Sources of the Self study guide. Quellen des Selbst: Die Entstehung der neuzeitlichen Identität (suhrkamp taschenbuch wissenschaft), Reconstructing Democracy: How Citizens Are Building from the Ground Up. Mind was no longer an integral part of worldly activity. After first arguing that contemporary philosophers have ignored how self and good connect, the author defines the modern identity by describing its genesis. Radical opponents and repudiators of modern life appeal to a "universal freedom from domination. Sources of the Self by Charles Taylor available in Trade Paperback on Powells.com, also read synopsis and reviews. Review: 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. Such an account should explain the strong evaluations we make about particular modes of life and seek to identify the constitutive good upon which such strong evaluations about qualitative distinctions in moral value are made. This then serves as a starting point for a renewed understanding of modernity. A belief in deism emerged, though never uncontested—namely, that miracles and revelation were not required as a proof of God's existence. The logical proofs for understanding required by medieval scholars had been displaced by requirements for practical demonstration that valued the work of craftsmen such as watchmakers and lens-grinders. The projectionist recognizes the irreducibility of human identity to laws of nature. 'Most of us are still groping for answers about what makes life worth living, or what confers meaning on individual lives', writes Charles Taylor in Sources of the Self. Sources of the Self 作者 : Charles Taylor 出版社: Harvard University Press 副标题: The Making of the Modern Identity 出版年: 1992-3-1 页数: 624 定价: USD 35.00 装帧: Paperback ISBN: 9780674824263 Morse, S. J. Got it! Self-concept is our personal knowledge of who we are, encompassing all of our thoughts and feelings about ourselves physically, personally, and socially. Taylor refers to the radical reflexivity that allows the mind to objectify itself as a "punctual self". Edition (30. Rogers, C. (1959). What is identity? November 1989), Good history of ideas - some reservations, but still an easy five stars, Rezension aus dem Vereinigten Königreich vom 26. Sources of the Christian Self shows how Christian identity has evolved over time and, in so doing, offers deep insight into our own Christian selves today. Sources of the Self by Charles Taylor, December 1, 1990, Cambridge University Press edition, Hardcover in English In modern psychology the notion of the self has replaced earlier conceptions of the soul. The third axis refers to the dignity we afford to ourselves and others based on how we understand our role and perhaps usefulness in society. Again the answer was found within the mind, but it could not be found in a capacity to reason, for such an answer would be circular; that is, through reasoning we come to love reason. . His effort to uncover and map our moral sources leads to novel interpretations … Understanding of the world was no more than the combination of sense impressions. [2], The book "is an attempt to articulate and write a history of the modern identity ... what it is to be a human agent: the senses of inwardness, freedom, individuality, and being embedded in nature which are at home in the modern West."[3]. Sources of the Self offers a sympathetic and compelling account of the modern identity. Wählen Sie eine Sprache für Ihren Einkauf. For utilitarians and also followers of Kant, provide an answer to these questions in terms of how we calculate the outcome of our acts and (for Kantians) the motives behind our actions. Taylor broadly divides the sources for contemporary Western qualitative evaluations of moral value into three broad strands; (1) the theistic grounding as articulated by Augustine; (2) the naturalism of disengaged reason that is typically associated with the scientific outlook; and (3) the romantic expressivism articulated by Rousseau.