Sources of the Self: The Making of the Modern Identity | Taylor, Charles | ISBN: 9780521383318 | Kostenloser Versand für alle Bücher mit Versand und Verkauf duch Amazon. Rather, the qualitative distinctions that the reductive naturalist, or anyone else, makes are constitutive of that person's identity; an identity that involves one's understandings of self as a person within a particular family, religion, profession, nation and so on. For Locke, understanding the world and mankind’s place in the world depended on the sense impressions that our senses provided. On the one hand, it traces the historical sources of the modern understanding of selfhood. Um die Gesamtbewertung der Sterne und die prozentuale Aufschlüsselung nach Sternen zu berechnen, verwenden wir keinen einfachen Durchschnitt. Following the expressivist turn, Taylor notes, "The moral or spiritual order of things must come to us indexed to a personal vision" (p. 428). 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. For Augustine, the material world was sensible to us through our senses and our contact with the physical world. Personal experience, the resonance of experience on our feelings and the creation of understanding through expression have become integral aspects of the modern identity. Self-concept is our personal knowledge of who we are, encompassing all of our thoughts and feelings about ourselves physically, personally, and socially. The transposition of values towards an affirmation of ordinary life emerged within a changing understanding of the cosmic order. 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. However, the projectionist will argue, such orientations are a subjective tint upon a value-neutral universe. 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. 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 (?) 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. A belief in deism emerged, though never uncontested—namely, that miracles and revelation were not required as a proof of God's existence. Moreover, all such moral frameworks are no more than passing modes of interpretation that have no true bearing on man's existence. Es liegen 0 Rezensionen und 1 Bewertung aus Deutschland vor, Ihre zuletzt angesehenen Artikel und besonderen Empfehlungen. 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. Wählen Sie ein Land/eine Region für Ihren Einkauf. Self, the “I” as experienced by an individual. Taylor recognizes another, more sophisticated, form of naturalism that he referred to as projectionist naturalism. Journal of Personality and Social Psychology, 16, 148-156. Got it! It is the same text, but if you had your heart set on that edition look elsewhere. After first arguing that contemporary philosophers have ignored how self and good connect, the author defines the modern identity by describing its genesis. Along with these changes in religious and philosophical practice, there arose an affirmation of ordinary life. 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. 'This is an essentially modern predicament.' Taylor outlines two responses to Lockean deism and the question of moral sources that followed from it. 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 such a case, a moral axis (the dignity of persons) can be understood within very different frameworks. Many followers of Immanuel Kant also depend on a rational formula for moral action. 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. 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. Following Rousseau, to understand the self was not simply to describe what was evident in a reflexive analysis of the mind, but a task of discovering and bringing to light what was hidden within. Releases February 16, 2021. 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. Start your 48-hour free trial to unlock this Sources of the Self study guide. To provide the best account of human life, the identity that orients each of us towards particular kinds of activity and social understandings must be accounted for. 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. Before considering the sources of the modern identity, Taylor illuminates the inescapable and yet often unarticulated, or unseen, moral frameworks within which contemporary moral values exist. The answer could no longer be through revelation, nor was it manifest in a mechanistic world. Augustine had encountered the philosophy of Plato and was deeply influenced by Plato's ideas. Our self-concept develops most rapidly during early childhood and adolescence, but self-concept continues to form and … 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. Quellen des Selbst: Die Entstehung der neuzeitlichen Identität (suhrkamp taschenbuch wissenschaft), Reconstructing Democracy: How Citizens Are Building from the Ground Up. For Descartes, the mind was free from material control and the mind was capable of rational, instrumental control of the material world. On the other hand, and perhaps more important, Sources of the Selfaims to contribute to the reconstruction of that same under-standing of selfhood. By constitutive good, Taylor refers to a good "the love of which empowers us to do and be good. The following is a brief outline of some of the moral sources that Taylor discussed. 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. 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. There was a natural, and—in the Deist tradition—God-given, inclination towards the good. 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. His effort to uncover and map our moral sources leads to novel interpretations … Rather, mind had disengaged from the world. Rather, people engaged in society through the use of a practical wisdom that discerned the goods an individual should strive towards. Rather, Taylor asks what the conditions were within which the sources of the modern identity arose. Beyond the disagreement on moral sources is the conflict between disengaged reason and Romanticism/modernism, that instrumental reason empties life of meaning. 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". 'This is an essentially modern predicament.' 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. Bitte versuchen Sie es erneut. Rather, the natural order itself was sufficient proof. The warrior ethic had remained in the valuation placed on many life goods and still remains today. 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. 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. 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 responds to this objection by discussing identity. Taylor emphasizes that his investigation is not a historical investigation. 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. 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. 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. Hinzufügen war nicht erfolgreich. The mind itself had become a mechanism that constructed and organized understandings through the building blocks of simple ideas. Stattdessen betrachtet unser System Faktoren wie die Aktualität einer Rezension und ob der Rezensent den Artikel bei Amazon gekauft hat. There are no universal criteria because qualitative distinctions of goods cannot be measured against a value-neutral universe. 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. Edition (30. This expressivist turn was a turn away from the natural order of Lockean deism. Sources of the self. Taylor articulates these moral frameworks in terms of three axes. 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. 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). Rather, the mechanisms discovered through practical, empirical investigation were understood as God's work. Aristotle differed from Plato in that he did not see all order as unchanging and cosmic. It is an attempt to articulate and to write a history of the "modern identity". Sources of the Self. 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. 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. That is, how do we understand ourselves or our “identity,” and consequently how should we argue our political and social issues. [6] The person can now look at his own reasoning, will and desires as though these were extrinsic and, according to Locke, manipulable objects. . 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 provides a decisive defense of the modern order and a sharp rebuff to its critics. Radical opponents and repudiators of modern life appeal to a "universal freedom from domination. Wenn Sie nicht alle Cookies akzeptieren möchten oder mehr darüber erfahren wollen, wie wir Cookies verwenden, klicken Sie auf "Cookie-Einstellungen anpassen". Experience of the world was constituted by simple ideas given by sensual impressions. 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. For Descartes, the world and the human body were mechanisms. (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. Social comparison, self-consistency and the concept of self. Mai 2018. & Gergen, K. J. His effort to uncover and map our moral sources leads to … 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. Following Aristotle and Plato, being a warrior, aristocrat, or active citizen involved engaging in activities of governance, scholarship, or military prowess that were of higher value than the common day-to-day activities of production. Taylor illuminates and emphasizes the moral framework for our values because he feels it is invisible to many in contemporary society. • Fernando Andacht, Mariela Michel, A Semiotic Reflection on Selfinterpretation and Identity Opponents of technology often forget how it was disengaged reason that proposed freedom, individual rights, and the affirmation of ordinary life. Mankind lived within a God-given order, and life was determined by that order. The self was mysterious and hard to fathom. This then serves as a starting point for a renewed understanding of modernity. 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. Moreover, the application of reason could lead a person away from the good towards the corrupt values of society. 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. 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. One star for that reason only. The eighteenth-century mechanistic understanding of universe and the human mind did not give rise to an atheist understanding of the cosmos. After first arguing that contemporary philosophers have ignored how self and good connect, the author defines the modern identity by describing its genesis. ( 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 July 10, 2015; Mirza Tauseef; The contours of the discourse on self, state and society started to change under the influence of different ideologies vying for domination over self and society in the newly established state of Pakistan. 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. "[8] But there is disagreement about moral sources that support the agreement. Eine Person fand diese Informationen hilfreich, Rezension aus dem Vereinigten Königreich vom 5. "[9], Taylor criticizes the critics as too narrow, and too blind. What is identity? Taylor explains how these sources are threefold: theism, "a naturalism of disengaged reason", extending to scientism, and Romanticism or its modernist successors. '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. 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. 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. Self-concept also includes our knowledge of how we behave, our capabilities, and our individual characteristics. [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]. People orient to the world within moral frameworks that guide their action. 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. In classical Greece, Taylor notes a shift towards a tempering of the warrior ethic.
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