( 全部 6 条) 热门 / 最新 / 好友 / 只看本版本的评论 能工巧匠沙门哥 2006-12-22 11:25:57 译林出版社2001版 Taylor illuminates and emphasizes the moral framework for our values because he feels it is invisible to many in contemporary society. The mind was immaterial and rational. These conditions involved the changing cultural, economic, political, religious, social, and scientific practices of society. '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. November 1989), Good history of ideas - some reservations, but still an easy five stars, Rezension aus dem Vereinigten Königreich vom 26. (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. Charles Taylor’s Sources of the Selfhas at least two objectives. 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. In Descartes' philosophy, the vision of a God given meaningful order involving a spiritual essence or expressive dimension within the world was altogether absent. add The News to homescreen. However, unlike Descartes, whose understanding of the mental depended on an inward reasoning that was autonomous from the surrounding world, Locke rejected the possibility of innate ideas. 'This is an essentially modern predicament.' Behind the carefully restrained and analytical prose, Taylor offers a strong critique of over … 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 The daily life of family and production, along with the value of being a father, a carpenter, or a farmer, was held as a moral good. Leider ist ein Problem beim Speichern Ihrer Cookie-Einstellungen aufgetreten. And reason was understood, not as inward calculation or cognition, but as a vision of cosmic order. 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. Within a form of life there are projectable properties that are intrinsic to that form of life. 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. The projectionist recognizes the irreducibility of human identity to laws of nature. One star for that reason only. It is not simply an ad hominem argument that the reductive naturalist cannot avoid making qualitative distinctions among moral goods. 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. Along with these changes in religious and philosophical practice, there arose an affirmation of ordinary life. September 2020. Sources of the Self provides a decisive defense of the modern order and a sharp rebuff to its critics. '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. 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. Aristotle differed from Plato in that he did not see all order as unchanging and cosmic. Many followers of Immanuel Kant also depend on a rational formula for moral action. 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. [6] The person can now look at his own reasoning, will and desires as though these were extrinsic and, according to Locke, manipulable objects. Rousseau, however, articulated a view in which the natural inclinations of the self were hidden deep within, barely apprehendable, and corrupted by the beliefs and reason of society. Opponents of technology often forget how it was disengaged reason that proposed freedom, individual rights, and the affirmation of ordinary life. It is an attempt to … . Personal experience, the resonance of experience on our feelings and the creation of understanding through expression have become integral aspects of the modern identity. Such an orientation is irreducible to any set of laws of nature that does not account for the qualitative distinctions in moral goods that a particular individual or particular cultural community adhere to; distinctions that in differing cultural communities at differing times place differing values upon differing social intuitions. Think in Models: A Structured Approach to Clear Thinking and the Art of Strategic D... Den Menschen verstehen: Psychoanalyse und Ethik, Haben oder Sein: Die seelischen Grundlagen einer neuen Gesellschaft, Methoden der empirischen Sozialforschung (De Gruyter Studium). Bitte versuchen Sie es erneut. Just as colours such as "red" or shapes such as "square" pick out properties of the world we react to and engage with, so virtue terms such as "courage" or "generosity" pick out essential properties of our form of life. 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. This then serves as a starting point for a renewed understanding of modernity. Sources of the Self provides a decisive defence of the modern order and a sharp rebuff to its critics. Sources of the self. God, moral value and virtue could not be found within the meaningful order of the world. 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. Also, while he talks a lot and interestingly about the influence of Augustine, he never talks about Augustine's development of the concept of original sin (t.b.h I get the strong impression that, as a Catholic, he simply doesn't see this going by), which surely had an fundamental, redefining, effect on the European understanding of self - I would really have liked to read him thinking through this explicitly. After first arguing that contemporary philosophers have ignored how self and good connect, the author defines the modern identity by describing its genesis. The first axis refers to beliefs about the value of human life, how people should be treated, the respect we afford to human life and the moral obligations these beliefs demand from us. 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. (1970). 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. Charles Taylor’s Sources of the Self has been out for fourteen years now and is being cited as “magisterial.” It is nothing less than a review of the whole history of Western philosophy on its central point. 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. Experience of the world was constituted by simple ideas given by sensual impressions. The constitutive good for Aristotle, the good that underpinned all life goods, was the flourishing happiness (eudaimonia) of both the individual, and of the society. The following is a brief outline of some of the moral sources that Taylor discussed. Augustine had encountered the philosophy of Plato and was deeply influenced by Plato's ideas. Then there is disagreement between the Romantics and the modernists on morality, whether an aesthetic life could be spontaneously moral, or whether "the highest spiritual ideals threaten to lay the most crushing burdens on mankind. Wenn Sie nicht alle Cookies akzeptieren möchten oder mehr darüber erfahren wollen, wie wir Cookies verwenden, klicken Sie auf "Cookie-Einstellungen anpassen". The eighteenth-century mechanistic understanding of universe and the human mind did not give rise to an atheist understanding of the cosmos. It is the same text, but if you had your heart set on that edition look elsewhere. & Gergen, K. J. Pre-order How to Avoid a Climate Disaster now with Pre-order Price Guarantee. His effort to uncover and map our moral sources leads to novel interpretations … 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. However, the projectionist will argue, such orientations are a subjective tint upon a value-neutral universe. 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 … Taylor responds to this objection by discussing identity. Understanding of the world was no more than the combination of sense impressions. He positions his thesis in contrast to the naturalist understanding of human life, and first considers a reductive naturalism that holds that all human activity, and hence all human values, can be reduced to laws of nature—laws of nature that preclude qualitative distinctions among moral goods. Sources of the Self offers a sympathetic and compelling account of the modern identity. FYI, the edition in the photo is not the one received. Stattdessen betrachtet unser System Faktoren wie die Aktualität einer Rezension und ob der Rezensent den Artikel bei Amazon gekauft hat. [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 by Charles Taylor, March 1, 1992, Harvard University Press edition, Paperback in English "[10], Against all this blindness and "partisan narrowness" Taylor sees hope "implicit in Judaeo-Christian theism ... and ... its central promise of a divine affirmation of the human". Other articles where Sources of the Self: The Making of the Modern Identity is discussed: Charles Taylor: The modern self: In 1989 Taylor published Sources of the Self: The Making of the Modern Identity, which explored the multiplicity of the self, or the human subject, in the modern Western world. . Charles Taylor's latest book sets out to define the modern identity by tracing its genesis, analysing the writings of such thinkers as Augustine, Descartes, Montaigne, Luther, and many others. Possibly, Taylor argued, this largely unquestioned consensus originates in the shared moral sources for all three sources of our moral evaluations; sources that can be found in the theistic and deist history of Western civilization. Following Plato, Augustine also argued for a temporal, sensible existence of material objects. Radical opponents and repudiators of modern life appeal to a "universal freedom from domination. 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. 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. Taylor describes such moral frameworks as procedural; a framework that emphasizes the process by which we come to act and does not articulate the substantive qualitative distinctions about what constitutes a moral good and how differing goods can be of differing value. Rather, people engaged in society through the use of a practical wisdom that discerned the goods an individual should strive towards. In such a case, a moral axis (the dignity of persons) can be understood within very different frameworks. Zugelassene Drittanbieter verwenden diese Tools auch in Verbindung mit der Anzeige von Werbung durch uns. He concludes that the modern identity, and its attendant rejection of an objective order of reason, is far richer in moral sources that its detractors allow. November 1989, Vorherige Seite verwandter Gesponserter Produkte, Nächste Seite verwandter Gesponserter Produkte, Cambridge University Press; 1. At the same time, Taylor recognizes that the moral frameworks of past generations, frameworks such as those that understood man as God's creature, have become fractured and that countless other moral frameworks have emerged. Following Descartes, Taylor notes, Locke's understanding of the mind also involved a radical disengagement from the world. Augustinian Christianity altered the orientation within which identity was formed. Rather, mind had disengaged from the world. Building on Charles Taylor's Sources of the Self, this book explores lived Christian identity through the ages. Rather, Taylor asks what the conditions were within which the sources of the modern identity arose. Social comparison, self-consistency and the concept of self. Mankind lived within a God-given order, and life was determined by that order. Es liegen 0 Rezensionen und 1 Bewertung aus Deutschland vor, Ihre zuletzt angesehenen Artikel und besonderen Empfehlungen. Spirit, which, according to Taylor encapsulated the warrior ethic, was subordinated to reason. Hinzufügen war nicht erfolgreich. Moreover, the application of reason could lead a person away from the good towards the corrupt values of society. Wählen Sie eine Sprache für Ihren Einkauf. For Descartes, the world and the human body were mechanisms. A belief in deism emerged, though never uncontested—namely, that miracles and revelation were not required as a proof of God's existence. According to Aristotle, the order within which people interacted and conducted their lives as social beings could not be understood simply within an unchanging cosmic order. Whereas Plato saw reasoning as inherent in a vision of a meaningful world, Locke saw reasoning as a mechanistic procedure that was able to make sense not only of the surrounding world but also of the mind itself. The human soul, which in Homeric times had been seen as the temporal life force of an individual, became an immortal tripartite soul constituted by spirit, desire and reason. 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. Following the expressivist turn, Taylor notes, "The moral or spiritual order of things must come to us indexed to a personal vision" (p. 428). Those, for example, who ascribe either explicitly or unreflectively to a utilitarian moral outlook, rationally calculate the greatest good for the greatest number. Rather than understanding the goods of life in terms of a vision of order in the world, Augustine had brought the focus to the light within, an immaterial, yet intelligible soul that was either condemned or saved. The reductive naturalist may object that these frameworks are simply interpretations or re-interpretations of contemporary understandings of the natural world and man's place in it. After first arguing that contemporary philosophers have ignored how self and good connect, the author defines the modern identity by describing its genesis. Taylor explains how these sources are threefold: theism, "a naturalism of disengaged reason", extending to scientism, and Romanticism or its modernist successors. After first arguing that contemporary philosophers have ignored how self and good connect, the author defines the modern identity by describing its genesis. On the one hand, Kant sought to parse moral evaluation from nature by arguing that moral choice and evaluations depended solely on the application of reason. His effort to uncover and map our moral sources leads to … Rather, as articulated by the philosopher Francis Hutcheson and shortly thereafter by David Hume, our moral evaluations of the good depend on our moral sentiments. In modern psychology the notion of the self has replaced earlier conceptions of the soul. The projectionist claim is often highlighted at the cusp of two cultures where one moral claim, say, putting a woman in purdah to protect modesty conflicts with another such as a woman's right to self-determination. Got it! Morse, S. J. On the other hand, the philosopher Jean-Jacques Rousseau followed the moral sentiment thesis of Hume. 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. Within a deist order, the question arose as to how one chooses the manner in which to lead one's life and why one would value a rational or worshipful manner of living. Geben Sie es weiter, tauschen Sie es ein, © 1998-2021, Amazon.com, Inc. oder Tochtergesellschaften, Übersetzen Sie alle Bewertungen auf Deutsch, Lieferung verfolgen oder Bestellung anzeigen, Recycling (einschließlich Entsorgung von Elektro- & Elektronikaltgeräten). Wir verwenden Cookies und ähnliche Tools, um Ihr Einkaufserlebnis zu verbessern, um unsere Dienste anzubieten, um zu verstehen, wie die Kunden unsere Dienste nutzen, damit wir Verbesserungen vornehmen können, und um Werbung anzuzeigen, einschließlich interessenbezogener Werbung. Within the radical reflexivity of Descartes and Locke, there had been a vision of a rational, calculable, and manipulable self. Our best account of the human form of life must determine the properties and entities that are "real, objective or part of the furniture of things". September 2014, Rezension aus dem Vereinigten Königreich vom 14. Such an investigation would demand a breadth of scope involving social, economic, political, structural, and philosophical change (to name but a few aspects) that would not be possible within his work. Sources of the Self: | | Sources of the Self: The Making of the Modern Identity | | ... World Heritage Encyclopedia, the aggregation of the largest online encyclopedias available, and the most definitive collection ever assembled. Rather, the mechanisms discovered through practical, empirical investigation were understood as God's work. Art became a process of expressing—of making manifest—our hidden nature and, by so doing, creating and completing the discovery within the artistic expression. Moreover, all such moral frameworks are no more than passing modes of interpretation that have no true bearing on man's existence. After first arguing that contemporary philosophers have ignored how self and good connect, the author defines the modern identity by describing its genesis. Sources of the Self: The Making of the Modern Identity[1] is a work of philosophy by Charles Taylor, published in 1989 by Harvard University Press. The intelligible and spiritual world of God, however, was only made manifest when we attune to the light within us, the light of our God given soul. Our moral frameworks exist, no matter how fleetingly or diversely. Charles Taylor's latest book sets out to define the modern identity by tracing its genesis. There are no universal criteria because qualitative distinctions of goods cannot be measured against a value-neutral universe. 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. Releases February 16, 2021. Sources of the Self. Finden Sie alle Bücher, Informationen zum Autor. 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. Eine Person fand diese Informationen hilfreich, Rezension aus dem Vereinigten Königreich vom 5. Not convinced that it works as a _philosophical_ argument though - got to agree with Bernard Williams who says that the problem is that in the end, it unconsciously (?) Journal of Personality and Social Psychology, 16, 148-156. For Augustine, the material world was sensible to us through our senses and our contact with the physical world. Rogers, C. (1959). It is an attempt to articulate and to write a history of the "modern identity". Taylor outlines two responses to Lockean deism and the question of moral sources that followed from it. The mind itself had become a mechanism that constructed and organized understandings through the building blocks of simple ideas. Psychological Bulletin, 82, 213–225. 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. This expressivist turn was a turn away from the natural order of Lockean deism. 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). Wiederholen Sie die Anforderung später noch einmal. Whereas Locke had seen the cosmos in terms of interlocking purposes that could be grasped by disengaged reason, the expressivism that followed Rousseau saw a natural, yet not exoterically available, source of life that could be shaped and given a real form through human expression. Taylor argues that within a deist order, the road to salvation was no longer determined simply by a person's position in the world and his or her actions, but also the manner in which one lives one's life—"worshipfully" according to Protestants or "rationally" according to Locke. Um die Gesamtbewertung der Sterne und die prozentuale Aufschlüsselung nach Sternen zu berechnen, verwenden wir keinen einfachen Durchschnitt. In Homeric times, a central constitutive good was the warrior ethic. Plato understood a vaguely apprehendable, yet unchanging, cosmic order within which man existed. 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. In Kantian terms this is calculated in terms of reasoning towards moral maxims that would be universally acceptable. "[9], Taylor criticizes the critics as too narrow, and too blind. In response to reductive naturalism, Taylor first notes the ad hominem argument that those who espouse some form of reductive naturalism nonetheless make, and cannot avoid but to make, qualitative distinctions as to the goods by which they live their lives. The warrior ethic had remained in the valuation placed on many life goods and still remains today. After first arguing that contemporary philosophers have ignored how self and good connect, the author defines the modern identity by describing its genesis. And yet, the projectionist will argue, there is no resolution to the conflict, because there are no universal criteria for resolving the subjective beliefs of different cultural communities. In classical Greece, Taylor notes a shift towards a tempering of the warrior ethic. Sources of the Self provides a decisive defence of the modern order and a sharp rebuff to its critics. Only in conscience, the natural sentiments within us, could we apprehend the voice of nature. 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. Moral evaluations have become mediated by the imagination. Etwas ist schiefgegangen. A man evaluated the goods available to him in terms of the glory they would bring him in battle and the heroic deeds he would be able to recount. The answer could no longer be through revelation, nor was it manifest in a mechanistic world. The self that looks upon his own mind is extensionless, "it is nowhere but in this power to fix things as objects."[7]. Wählen Sie die Kategorie aus, in der Sie suchen möchten. The modern turn inwards is far from being a disastrous rejection of rationality, as its critics contend, but has at its heart what Taylor calls the affirmation of ordinary life. 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. His effort to uncover and map our moral sources leads to novel interpretations … Rather, the natural order itself was sufficient proof. The moral frameworks within which we make strong evaluations as to the value of life goods appear irredeemably fractured along these three strands. People orient to the world within moral frameworks that guide their action. 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. Moreover, he noted, such a historical investigation might presuppose an idealist form of history in which history is shaped by the evolving ideas and ideologies of different times. Rationalist critics of Romanticism often forget how much they "seek 'fulfillment' and 'expression.'" For Locke, understanding the world and mankind’s place in the world depended on the sense impressions that our senses provided. Self-serving biases in the attribution of causality: Fact or fiction? Specifically, it promotes the view that our descrip- 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. The Protestant movement in religion, however, eschewed the hierarchical governance of religious life. tap to bring up your browser menu and select 'Add to homescreen' to pin the The News web app . takes Catholicism as normative. 'This is an essentially modern predicament.' Taylor articulates these moral frameworks in terms of three axes. . 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. [4] Of course, understanding moral values as intrinsic to the human form of life does not bestow a singular, correct valuation to a particular cultural community or attribute a particular moral framework with universal-truth status. On the other hand, and perhaps more important, Sources of the Selfaims to contribute to the reconstruction of that same under-standing of selfhood. Sources of the Self by Charles Taylor, December 1, 1990, Cambridge University Press edition, Hardcover in English Taylor refers to the radical reflexivity that allows the mind to objectify itself as a "punctual self". Taylor argues that modern subjectivity has its roots in ideas of human good, and is in fact the result of our long efforts to define and attain the good. It is an attempt to articulate and to write a history of the "modern identity". There was a natural, and—in the Deist tradition—God-given, inclination towards the good. Außerdem analysiert es Rezensionen, um die Vertrauenswürdigkeit zu überprüfen.