sources of the self

Sources of the Self by Charles Taylor available in Trade Paperback on Powells.com, also read synopsis and reviews. Self, the “I” as experienced by an individual. Rather, the natural order itself was sufficient proof. Sources of the Self provides a decisive defence of the modern order and a sharp rebuff to its critics. 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). . Um die Gesamtbewertung der Sterne und die prozentuale Aufschlüsselung nach Sternen zu berechnen, verwenden wir keinen einfachen Durchschnitt. Self-concept also includes our knowledge of how we behave, our capabilities, and our individual characteristics. 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. Sources of the Self. 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. On the other hand, and perhaps more important, Sources of the Selfaims to contribute to the reconstruction of that same under-standing of selfhood. 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. 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. Rogers, C. (1959). ( 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 Quellen des Selbst: Die Entstehung der neuzeitlichen Identität (suhrkamp taschenbuch wissenschaft), Reconstructing Democracy: How Citizens Are Building from the Ground Up. Nachdem Sie Produktseiten oder Suchergebnisse angesehen haben, finden Sie hier eine einfache Möglichkeit, diese Seiten wiederzufinden. Bitte versuchen Sie es erneut. However, in a universe where humans exist, there is a human form of life. [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. 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). However, the projectionist will argue, such orientations are a subjective tint upon a value-neutral universe. Experience of the world was constituted by simple ideas given by sensual impressions. Wenn Sie nicht alle Cookies akzeptieren möchten oder mehr darüber erfahren wollen, wie wir Cookies verwenden, klicken Sie auf "Cookie-Einstellungen anpassen". After first arguing that contemporary philosophers have ignored how self and good connect, the author defines the modern identity by describing its genesis. 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. Moreover, the application of reason could lead a person away from the good towards the corrupt values of society. Self-concept is our personal knowledge of who we are, encompassing all of our thoughts and feelings about ourselves physically, personally, and socially. 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. 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 provides a decisive defence of the modern order and a sharp rebuff to its critics. 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. Taylor responds to this objection by discussing identity. Sie hören eine Hörprobe des Audible Hörbuch-Downloads. Taylor refers to the radical reflexivity that allows the mind to objectify itself as a "punctual self". 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. The best account of human life, Taylor argues, must account for the moral sources that orient our lives. For Augustine, the material world was sensible to us through our senses and our contact with the physical world. The answer could no longer be through revelation, nor was it manifest in a mechanistic world. 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. Sources of the Self offers a sympathetic and compelling account of the modern identity. 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. 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. 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. 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. Other points: he has nothing to say about the rise of extremist modernist 'communitarian' (can't off-hand think of a better word) ideologies such as Fascism and Communism, which clearly have contributed to concepts of self in the last 100 years or so (he may like Baudelaire more, but communism and fascism are a bigger historical deal than Baudelaire and don't look to be going away - who reads Baudelaire these days?). '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. However, he followed the philosopher Ludwig Wittgenstein by noting that humans occupy a form of life. The concept of the self has been a central feature of many personality theories, including those of Sigmund Freud, Alfred Adler, Carl Jung, Gordon W. Allport, 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. For Descartes, the mind was free from material control and the mind was capable of rational, instrumental control of the material world. Sources of the Self by Charles Taylor, March 1, 1992, Harvard University Press edition, Paperback in English 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. 'This is an essentially modern predicament.' 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. (1970). Personal experience, the resonance of experience on our feelings and the creation of understanding through expression have become integral aspects of the modern identity. The moral frameworks within which we make strong evaluations as to the value of life goods appear irredeemably fractured along these three strands. By constitutive good, Taylor refers to a good "the love of which empowers us to do and be 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. Pre-order How to Avoid a Climate Disaster now with Pre-order Price Guarantee. "[5] The constitutive good—whether it be a belief in reason over desire, the inherent benevolence of the natural world, or the intuitively benign nature of human sentiment—orients us towards the evaluations that we make and the goods we aspire towards. Order now. Aristotle differed from Plato in that he did not see all order as unchanging and cosmic. Zugelassene Drittanbieter verwenden diese Tools auch in Verbindung mit der Anzeige von Werbung durch uns. Within a form of life there are projectable properties that are intrinsic to that form of life. From Plato, Augustine acquired the idea of an intelligible eternal cosmic order; an order that Augustine attributed to God. Edition (30. 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. 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. 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. This expressivist turn was a turn away from the natural order of Lockean deism. 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. takes Catholicism as normative. add The News to homescreen. 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. 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.

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