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Charles Taylor (1) (1931–)

Forfatter af A Secular Age

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41+ Værker 5,490 Medlemmer 29 Anmeldelser 11 Favorited

Om forfatteren

Charles Taylor works creatively with material drawn from both analytical and Continental sources. He was born in Montreal, educated at McGill and Oxford universities, and has taught political science and philosophy at McGill since 1961. He describes himself as a social democrat, and he was a vis mere founder and editor of the New Left Review. Taylor's work is an example of renewed interest in the great traditional questions of philosophy. It is informed by a vast scope of literature, ranging from Plato to Jacques Derrida. More accessible to the average reader than most recent original work in philosophy, Taylor's oeuvre centers on questions on philosophical anthropology, that is, on how human nature relates to ethics and society. Taylor develops his themes with an engaging, historically accurate insight. (Bowker Author Biography) vis mindre

Værker af Charles Taylor

A Secular Age (2007) 1,433 eksemplarer
The Ethics of Authenticity (1991) 752 eksemplarer
Hegel (1975) 321 eksemplarer
Hegel and Modern Society (1979) 156 eksemplarer
Philosophical Arguments (1995) 119 eksemplarer
Philosophy and the Human Sciences (1985) 113 eksemplarer
Human Agency and Language (1985) 109 eksemplarer
Retrieving Realism (1602) 58 eksemplarer
The Explanation of Behaviour (1964) 51 eksemplarer
Boundaries of Toleration (2014) 10 eksemplarer
Atomism 1 eksemplar

Associated Works

The Disenchantment of the World (1985) — Forord, nogle udgaver188 eksemplarer
After Philosophy: End or Transformation? (1986) — Bidragyder — 120 eksemplarer
The Cambridge Companion to Merleau-Ponty (2004) — Bidragyder — 68 eksemplarer
The Category of the Person: Anthropology, Philosophy, History (1985) — Bidragyder — 50 eksemplarer
The Joy of Secularism: 11 Essays for How We Live Now (2011) — Bidragyder — 41 eksemplarer
Liberalism and the Moral Life (1989) — Bidragyder — 32 eksemplarer
The Sheed and Ward Anthology of Catholic Philosophy (2005) — Bidragyder — 28 eksemplarer
Secularism and Its Critics (Themes in Politics) (1998) — Bidragyder — 27 eksemplarer
Religion: Beyond a Concept (The Future of the Religious Past) (2008) — Bidragyder — 21 eksemplarer
Meaning and Modernity: Religion, Polity, and Self (2001) — Bidragyder — 20 eksemplarer
Intention and Intentionality: Essays for G. E. M. Anscombe (1979) — Bidragyder — 16 eksemplarer
Isaiah Berlin: A Celebration (1991) — Bidragyder — 15 eksemplarer
Secularism, Religion and Multicultural Citizenship (2008) — Forord — 13 eksemplarer

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When I was younger I felt I could read moral philosophy and epistemology until the cows came home. I am forever curious about the state of reality and humankind’s place it.

So I read this book with a little nostalgia about the years before I became tethered by familial and commercial responsibilities.

I wondered if I could still read philosophy.

This probably wasn’t a good book to start with. I have fond memories or reading an earlier work of Taylor. This voice was clear, his scholarship was profound.

In this book the scholarship gets a little carried away.

Too many references. Too many avenues of thought here.

I think the title of the book should have been “Sources of the Good.” He seems more concerned with where to find the good in people, and where people have been looking for it through the ages.
… (mere)
MylesKesten | 6 andre anmeldelser | Jan 23, 2024 |
I'm not sure if I am going to finish this. Taylor's writing would benefit from being pared down and concise. Length does not necessarily make for clarity in this case. In some ways, it's a little sad - Taylor has based this book on a lifetime of study and writing; I get the sense that he cannot bear to leave out any well-made point, any apt example, any interesting fact, or any felicitous phrase, and he has ended up overburdening this book. I gave up on the introduction, and moved on to the first chapter. He says that "we" means those "who live in the West, or the Northwest, or otherwise put, the North Atlantic world." He adds that secularity extends beyond. I am an example of the secular person that Taylor is discussing, but I know that many people are not like me. Looking at less secular places, where religion still has a commanding role, does not convince me that secularism is a bad thing.

I have read several books this year on similar subjects. I am a bit tired of having modernism attacked with sanitized versions of the past - particularly since the authors can't agree on what it was like. There is an adage that in theory, there's not difference between theory and practice, in practice there is. In considering the here and now, people so often look at what is (practice), but see other times and places according to theory. Taylor seems to like the three estates idea of complementarity, where some pray, some work, and some fight, in theory to protect the other estates. In truth, then as so often now, "Oh dear me, the world is ill divided/Them that work the hardest are the least provided." * Those who work got the least, although their religion would like them to believe that the work of prayer is more important than feeding the population. Their so-called protectors have an unnerving habit of invading other people, taxing the workers to pay for their armies, dragging workers into their fights, and keeping the spoils for themselves.

In discussing why it used to be impossible not to believe in god, they keep ignoring the elephant in the room: i.e, the Latin churches' willingness to use violence to extend their reach (like the Northern Crusades) and to keep their captive audience in line (The Albigensian Crusade, the burning of heretics.) A person would have to feel very strongly to risk the violence that would descend on them for not conforming or stating outright disbelief. The churches are not alone in using violence to stifle dissent, my point is that the risks, and the lack of a way for common people to record opinions, means that we are probably more in the dark about what they thought than we would like to think. In chapter 1, Taylor does get into the justification for this, i.e., that if one member of a community failed in their religious duty, god's wrath might fall the community as a whole. This occurs in other religions as well. Ordinary citizens of the Roman Empire were said to dislike Jews because they didn't participate in communal religious celebrations, still the government didn't persecute them for it and allowed the Temple to substitute praying to their god for the good of the empire for worshiping the emperor. Still other cultures managed to live side by side with different gods and religions; perhaps polytheists were willing to worship other gods as part of a community effort. This has always struck me as a difference between the Jewish bible and the letters of Paul. In the former, the Jews as a nation were collectively responsible, whereas in the letter of Paul, the Christians lived in communities within the larger pagan world, and outside of their willingness to preach to them, but only if they wanted to listen, contented themselves with not trying to control them. This got lost, as soon as Christians got enough power to attack other people.

My second objection is that we don't actually know what common people thought in the past. When people discuss the "Medieval Mind," whose mind do they mean? Authority figures, usually. Just because the church taught something doesn't prove that people believed it. The church believed that god placed each person in their station, but this didn't stop serfs from escaping. The English Peasant's Revolt of 1381 left us the quote: "When Adam delved and Eve span,/Who was then the gentleman?" Clearly the idea that god put them in their place didn't always impress the lower classes.

I often use the Epicurean Paradox as a partial explanation for my own atheism, it boils down to: "If god can prevent evil and doesn't why call him good, if he cannot prevent evil, why call him god.?" I don't think that it requires any great education to ponder the question of evil, but it did require great courage or outrage to speak it aloud in earlier times.

I don't think that the difference between 1500 and now is quite as stark as Taylor would have it. Most people in the US believe in a god, 40% of them believe that the world is less than 10k years old, people still consult fortune tellers, cast spells, light votive candles, and otherwise pray to saints. To me, secularism denotes a lack of an official presence for religion in governing society, separation of church and state, and freedom of religion and nonreligion. I was also interested to see that Taylor blamed the mind-body problem on secularism - other people that I have read argued that is an artifact of Christianity's Greek influences, and does not occur in Judaism. Modern psychology and biology are certainly moving away from that idea, as well as the idea that only human beings have a mind.

*Jute Mill Song" by Mary Brookbank
… (mere)
PuddinTame | 7 andre anmeldelser | Aug 31, 2023 |
Good book, although I’m ashamed to say a lot of it went past me. I can’t grasp plenty of complex books, and that’s fine if it’s a matter of subject matter that my education hasn’t covered and they’re written very technically. But Taylor wrote well and plainly. There were some words I needed to look up, and I only looked up some of them. But mostly, I think this book requires and deserves close attention and a bit of work on the part of the reader, and I just didn’t seem to have it in me. Laziness I guess. My loss, and not a reflection on the book...… (mere)
steve02476 | 5 andre anmeldelser | Jan 3, 2023 |
Based on a series of lectures delivered in 1991, there is a significant difference between the text and the audio. Oscillating between dense inacessibility and plain speech, between profundidty and glib naive generalisations, this is a fantastic example of Canadian Idealism. It would be unfair and simplistic to describe this as a book in favour of reformism, or to characterise the book as saying "for the left to win it must sound like or entertain the arguments of the right." And yet there is something very Canadian about arguing that "all sides" are valid, striking a balance between all positions, and and seeking to muddle through. Of course Taylor insists he is not advocating balance, but rather going back to the original ideas of, in this case, primarily authenticity, and re-emphasising the good parts of those ideas. Reframing the argument away from 'is the quest for authenticity good or bad' to 'how can we produce good authenticity.' This is similar to the way Alain de Botton argues for good porn, instead of for or against porn, etc etc. And yet. What are the limits of this style of argument? Will we find ourselves arguing for better facism instead of being simplistically for or against facism? I remove from context, simplify and exagerrate. I know. But. There is much to be said both for and against Canadian Idealism. This book can serve as a useful place to start such a discussion.… (mere)
GeorgeHunter | 5 andre anmeldelser | Sep 13, 2020 |



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