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- Abbey, Ruth. "More Perspectives on Communitarianism: A Reply to Chandran Kukathas." Australian Quarterly 69 (1997): 73-82.
- ———. "Charles Taylor's Politics of Recognition: A Reply to Jonathan Seglow." Political Studies 47, no. 4 (1999): 710-714.
- ———. Charles Taylor. Teddington, England: Acumen, 2000.
- ———. "Humanism and Enchantment: An Essay on Charles Taylor and the Gifford Lectures." Literary Review of Canada 8, no. 2 (March, 2000): 9-12.
- ———. "Reply to Beiner and Calhoun." Cahiers Du PÉQ (Programme d'Études Sur Le Québec) 19 (June, 2000): 13-22.
- ———. "Pluralism in Practice: The Political Thought of Charles Taylor." Critical Review of International, Social and Political Philosophy 5, no. 3 (Autumn, 2002): 98-123.
- ———. "Charles Taylor as a Postliberal Theorist of Politics." Acta Philosophica Fennica 71 (2002): 149-161.
This article argues that a useful way of understanding Charles Taylor's political theory is to classify it as postliberal. this is in recognition of the synthesis between certain elements of liberalism and certain elements of communitarianism that Taylor effects. the paper defines the postliberal debate as one which asks which aspects of traditional liberalism should be preserved and which ones jettisoned. it is further contended that the conception of postliberalism provides not just an angle on Taylor's work but also provides a handle on a slice of contemporary anglo-american political theory.
- ———. "Recognizing Taylor Rightly: A Reply to Morag Patrick." Ethnicities 3, no. 1 (2003): 115-131.
- ———. Charles Taylor. Contemporary Philosophy in Focus. New York: Cambridge University Press, 2004.
- ———. "Charles Taylor." In Dictionary of Modern American PhilosophersThoemmes Press, 2005.
- ———. "Charles Taylor: Sources of the Self: The Making of the Modern Identity." In Central Works of Philosophy Volume 5: The Twentieth Century: Quine and After, edited by John Shand. Montreal; Teddington, U. K.: McGill-Queen's Univ Pr; Acumen Press, 2006. 268-290.
Since its publication in 1989, Charles Taylor's 'sources of the self' has commanded much attention and generated considerable controversy. this chapter provides an overview of the book by outlining what Taylor was attempting to do in 'sources'; what conception of the self it adduces; what is distinctive about the modern self; what the sources of the modern self are and how these are supposed to 'source' the self. 'sources of the self' is depicted here as a genealogy of morality without a hermeneutic of suspicion. in its richness and complexity, 'sources' mirrors the richness and complexity of the modern identity.
- ———. "Turning Or Spinning? Charles Taylor's Catholicism: A Reply to Ian Fraser." Contemporary Political Theory 5, no. 2 (May, 2006): 163-175.
Charles Taylor's work has recently taken a religious turn, with Taylor becoming more explicit about his own religious faith and its influence on his thinking. ian fraser offers a systematic, critical exploration of the nature of Taylor's catholicism as it appears in his writings. this reply to fraser raises doubts about some of fraser's particular arguments and conclusions, and aims to foster a clearer understanding of Taylor's religious beliefs. it poses questions for fraser about (i) what Taylor is setting out to do in 'A catholic modernity?'; (ii) why he invokes the figure of matteo ricci; (iii) whether he believes that acts of practical benevolence are impossible without a religious foundation; and (iv) whether his religiously-inspired pluralism suffers an inherent contradiction. (edited).
- ———. "The Primary Enemy? Monotheism and Pluralism." In How should we Talk about Religion?, edited by James Boyd White. Notre Dame, IN: University of Notre Dame Press, 2006. 211-229.
- ———. "Back to Baczko [Review of Modern Social Imaginaries]." European Journal of Political Theory 5, no. 3 (2006): 355-364.
- ———. "Review of Dialectics of the Self: Transcending Charles Taylor by Ian Fraser." Notre Dame Philosophical Reviews (July 20, 2007). http://ndpr.nd.edu/review.cfm?id=10523.
- ———. "Charles Taylor." Slagmark: Tidsskrift for Idehistorie. Tema: Charles Taylor 49 (2007): 15-24. In Danish. http://ojs.statsbiblioteket.dk/index.php/slagmark/article/view/382/327.
- ———. "Comparativists and Cosmopolitans on Cross Cultural Conversations." Revista De Filosofía 40, no. 121 (2008): 45-63.
This article offers a critical analysis of Charles Taylor's "comparison, history, truth". I suggest that for all its emphasis on conversation, Taylor's depiction of the comparativist's enterprise is ultimately one-sided, depicting those who are interpreted as hermeneutic patients rather than hermeneutic agents. I raise some problems with the language of distortion employed throughout the essay. I then identify a number of ways in which Taylor's thought on cross-cultural understanding dovetails with that of anthony Kwame Appiah in his recent book 'cosmopolitanism: Ethics in a world of strangers', I conclude, however, that Taylor at least addresses the question of how western comparativists, who are supposed to proceed from some belief the equal validity of all cultures, engage cultures that do not share this belief. this issue is crucial for, but neglected by, Appiah.
- ———. "Plus Ça Change: Charles Taylor on Accommodating Quebec’s Minority Cultures." Thesis Eleven 99, no. 1 (November, 2009): 71-92. http://the.sagepub.com/cgi/content/abstract/99/1/71;.
This article examines the 2008 report of the Quebec Government’s consultation commission on accommodation practices related to cultural differences which was co-authored by Charles Taylor. summarizing its main themes, it identifies points of intersection with Taylor’s political thought. issues of citizen equality, including gender equality, secularism, integration and interculturalism, receive special attention.
- ———. "A Secular Age: The Missing Question Mark." In The Taylor Effect: Responding to A Secular Age , edited by Ian Leask. Newcastle upon Tyne: Cambridge Scholars, 2010. 8-25.
- ———. "Charles Taylor." In Encyclopædia Britannica, 2011. http://www.britannica.com/EBchecked/topic/939950/Charles-Taylor.
- ———. "Another Philosopher-Citizen: The Political Philosophy of Charles Taylor." In Political Philosophy in the Twentieth Century, edited by Catherine Zuckert. Cambridge: Cambridge University Press, 2011. 264-277.
- ———. "Review of Secularism and Freedom of Conscience by Jocelyn Maclure and Charles Taylor." Notre Dame Philosophical Reviews (December 13, 2011). http://ndpr.nd.edu/news/27788-secularism-and-freedom-of-conscience/.
- Abel, Betty. "The Grand Design." Contemporary Review 227 (1975): 330-331.
- Abel, Olivier. "Laïcité, Sécularité, Urbanité." In Charles Taylor. Religion Et sécularisation, edited by Sylvie Taussig. Paris: CNRS Éditions, 2014. 51-72. In French. http://lectures.revues.org/14084
- Adeney, F. S. "Review of Sources of the Self." Theology Today 48 (1991): 204-210.
- Admirand, Peter. "Embodying an 'Age of Doubt, Solitude, and Revolt': Christianity Beyond 'Excarnation' in 'A Secular Age'." Heythrop Journal 51, no. 6 (Nov., 2010): 905-920. http://onlinelibrary.wiley.com/doi/10.1111/j.1468-2265.2009.00556.x/abstract
- Repreinted in: The Heythrop Journal 55, no. 3 (2014): 439-454.http://onlinelibrary.wiley.com/doi/10.1111/heyj.12069/abstract.
- Agassi, Joseph. "Review of Philosophical Papers, 1 and 2." Canadian Philosophical Reviews 6 (1986): 35-38.
- Águila Marchena, Levy del. "Formas De La Libertad, Reconocimiento e Igualdad: El Seguimiento a Una Aporía Comunitarista." Revista Internacional De Filosofia Politica 30 (Dec., 2007): 35-56. In Spanish. http://e-spacio.uned.es/fez/view.php?pid=bibliuned:filopoli-2007-30-0002.
This paper examines Charles Taylor's communitarian view about recognition. this view was shaped as a critique of what Taylor considers the liberal failures in conceptualizing collective cultural identities. in addition, the author critiques Taylor's position as an aporetical attempt to reshape the liberal idea of universal equality among individuals, a feature that is fundamental in the liberal conception of politics.
- Aguti, Andrea. "Review of Charles Taylor: Ermeneutica Del sé, Etica e Modernità." Idee: Rivista Di Filosofia 52-53 (2003): 224-227.
- Aho, K. "Medicalized Psychiatry and the Talking Cure : A Hermeneutic Intervention." Human Studies 34, no. 3 (2011): 293-308.
- Alexander, Gregory S. and Eduardo M. Peñalver. "Properties of Community." Theoretical Inquiries in Law 10, no. 1 (2009). http://www.bepress.com/til/default/vol10/iss1/art6.
- Allegra, Antonio. "Towards an Ontology of what is Human. Philosophical Anthropology and Political Philosophy in the Works of Charles Taylor." Rivista Di Filosofia Neoscolastica 94, no. 2 (2002): 361-363.
- ———. La Trasformazioni Della Soggettivà: Charles Taylor e La Tradizione Del Moderno . Roma: Ave, 2002. In Italian.
- ———. "Trascendentalismo e Linguisticità, Il Caso Di Charles Taylor." In L'Oggettività in Filosofia e Nella Scienza, edited by G. L. Brena. Cleup: Padova, 2002. 83-96. In Italian.
- ———. "Una Nostalgia Durkheimiana? Charles Taylor Tra Ragione e Religione." Quaderni Di Teoria Sociale 6 (2006): 215-234. In Italian.
- Allen, Brooke. "The Value of Doubt [Review of A Secular Age]." The Hudson Review 61, no. 1 (Spring, 2008): 199-210. In English. http://www.jstor.org/stable/20464837.
- Allen, Luther A. "Thinking as a Quebec Canadian: Charles Taylor and the 1995 Referendum." Québec Studies 24 (1997): 55-73.
- Allodi, Leonardo. "Secolarizzazione Ed «Exclusive Humanism» in Charles Taylor." Sociologia e Politiche Sociali 2, no. 2 (2009): 53-70. In Italian.
- Almarza Meñica, Juan Manuel. "Hans-Georg Gadamer y El Comunitarismo." In El Legado De Gadamer. Granada: Univ de Granada, 2004. In Spanish.
- Altarejos, Francisco. "El Problema De La Identidad En La Praxis Social: Afiliación y Filiación." Studia Poliana: Revista Sobre El Pensamiento De Leonardo Polo 4 (Feb., 2002): 61-80. In Spanish.
The present clash between the assertion of one's identity and the aspiration to universality refers to social praxis rather than to doctrines or theories. ch. Taylor's criticism, from the perspective of hermeneutics, leads to that social atomism which has generated the modern notion of identity, and suggests an 'affiliation' of the individual through his teleological self-construction. from L. polo's point of view the hegelian roots of this proposal, which can be surpassed without denying or contradicting it through the notion of identity as referring to origin, are shown as 'filiation'. such a position demands the consideration of the individual as a person who anthropologically and ethically integrates identity and universality.
- Altini, Carlo. "Review of Il Soggetto e La Comunità: Fenomenologia e Metafisica Dell'Identità in Charles Taylor." Iride 3, no. 25 (1998): 648-650. In Italian.
- Álvarez, Silvina. "El Pensamiento Comunitarista [Revisto De Argumentos Filosóficos. Ensayos Sobre El Conocimiento, El Lenguaje y La Modernidad by Charles Taylor; Fina Birulés Bertrán]." Revista De Libros, no. 22 (Oct., 1998): p. 22. In Spanish. http://www.jstor.org/stable/30231610.
- Amesbury, Richard. "Review of Charles Taylor, 'A Secular Age' (Cambridge, MA: Harvard University Press, 2007)." Philosophical Investigations 33, no. 1 (2010): 67-74.
- Ancelovici, Marcos. "I Belong therefore I Am: Charles Taylor's Conception of Identity and Community in Question." American Sociological Association, 1998.
- Anderson, D. E. "Is that all there is?" Religion and Ethics Newsweekly (July 24, 2009). http://www.pbs.org/wnet/religionandethics/episodes/july-24-2009/is-that-all-there-is/3702/.
- Anderson, Joel. "Starke Vertungen Wünche Zweiter Ordnung Und Intersubjektive Kritik: Überlegungen Zum Begriff Ethischer Autonomie." Deutsche Zeitschrift Für Philosophie 42/1, no. 1 (1994): 97-119. In German.
- ———. "The Personal Lives of Strong Evaluators: Identity, Pluralism, and Ontology in Charles Taylor's Value Theory." Constellations: An International Journal of Critical and Democratic Theory 3, no. 1 (April, 1996): 17-38.
This article addresses a tension in Charles Taylor's work between his endorsement of pluralism and his opposition to subjectivism about value. Taylor views "strong evaluation" as based on standards of worth, the objectivity of which he explains in terms of a non-platonic ontology of value. but he also recognizes what I call "the individuating role of personal commitments," the idea that who I am is a matter of some projects having special value 'for me'. I argue that Taylor's strategies for resolving this tension--narrativity and "personal resonance"--are unsuccessful, largely owing to the ontological character of his value theory.
- Andrews, Alex, Floyd Dunphy, and Sarah Azaransky. "A Roundtable Discussion on Charles Taylor's Book A Secular Age." Political Theology 11, no. 2 (2010): 287-298.
- Angus, Ian. "Modernity and its Discontents." 13 (Spring, 2005): 145-151.
- Anscombe, G. E. M. "Mechanism and Ideology." New Statesman Feb. 5 (1965): 206.
- Antonaccio, Maria. "Contemporary Forms of Askesis and the Return of Spiritual Exercises." The Annual of the Society of Christian Ethics 18 (1998): 69-92.
- ———. "The Virtues of Metaphysics: A Review of Iris Murdoch's Philosophical Writings." Journal of Religious Ethics 29, no. 2 (June, 2001): 309-335.
Iris murdoch's moral philosophy has long influenced contemporary ethics, yet it has not, in general, received the kind of sustained critical attention that it deserves. 'existentialists and mystics' and 'metaphysics as a guide to morals' provide new access to most of murdoch's philosophical writings and make possible a deeper appreciation of her contribution to current thought. after assessing the recent critical reception of murdoch's thought, this review places her moral philosophy in the context of contemporary trends in ethics by tracing her influence on the work of Charles Taylor, highlights the distinctive features of her moral philosophy, and suggests future directions for murdochian ethics. (edited).
- Appiah, Kwame Anthony. "Identity, Authenticity, Survival: Multicultural Societies and Social Reproduction." In Multiculturalism: Examining the Politics of Recognition, edited by Amy Gutmann. Princeton: Princeton University Press, 1994. 149-163.
- Araújo, Paulo Roberto Monteiro de. Charles Taylor: Para Uma Ética do Reconhecimento. São Paulo: Editora Loyola, 2004. In Portuguese.
- Arens, Edmund. "Taylor, Charles: Multikulturalismus Und Die Politik Der Anerkennung." Theologische Revue 91 (1995): 142. In German.
- Arndt, Martin. "Ein Säkulares Zeitalter." Zeitschrift Für Religions- Und Geistesgeschichte 63, no. 4 (2011): 403-405. In German.
- Arneil, Barbara. "Disability, Self-Image, and Modern Political Theory." Political Theory 37, no. 2 (April, 2009): 218-242.
Charles Taylor argues that recognition begins with the politics of "self-image." given the centrality of "self image" to his politics of recognition, it is striking that Taylor, himself, represents 'disabled people' in language that is both limiting and depreciating. the author argues such negative self-images are not unique to Taylor but endemic to modern political thought from john locke to john Rawls, as the disabled ("irrational" and/or mentally disabled/ill people) are constituted in direct opposition to the rational person and/or citizen. using contemporary social theories of disability, as articulated by disabled scholars and advocates, the author concludes that such negative self-images must be purged from political theory and replaced with an alternative theory of personhood/citizenship rooted in the image of interdependency. (edited).
- Aronovitch, Hillard. "Trudeau Or Taylor? the Central Question [about Canadian Federalism]." Critical Review of International, Social and Political Philosophy 8, no. 3 (Sept., 2005): 309-325.
- Arriagada, Ignacio Moya. "The Primacy of Space in Heidegger and Taylor: Towards a Unified Account of Personal Identity." Appraisal: A Journal of Constructive and Post-Critical Philosophy and Interdisciplinary Studies 7, no. 4 (Oct., 2009): 17-24.
My aim is to explore how the question of personhood is tied to the notion of space -- both physical and moral space. in particular, I argue against the cartesian view of the disengaged/disembodied self and in favour of Charles Taylor's and martin heidegger's view of the engaged and embedded self. I contend that space, as the transcendental condition for the possibility of human agency, is the place where questions of identity are possible and where answers, if any, are to be found. thus, personal identity and space are inexorably tied and dependent on one another.
- Arriarán, Samuel. "Hermenéutica y Etnocentrismo: Sobre 'Comparación, Historia y Verdad'." Revista De Filosofía 40, no. 121 (2008): 105-122. In Spanish.
In this paper, the author will analyze and evaluate Charles Taylor's hermeneutical approach. it will specifically highlight the contributions of said approach to try and avoid ethnocentrism. inasmuch as Taylor is guided by a comparative perspective, he finds an alternative to postmodern philosophical theories regarding the incommensurability of knowledge, as well as the positivistic approach of logical empirism. finally, the author studies and clears up critiques about Taylor's possibly ending up as a eurocentric thinker (dussel's critique). according to samuel arriarán, no such euro centrism is to be found in Taylor, since he not only acknowledges the plurality of non-western modernity (albeit not in a sufficient manner), he also considers the need to incorporate social practices where the common good is established, for example, a sense of justice, equality, or self-governance. these goods cannot be forgotten or underestimated in latin america, under the argument that they all respond to other types of modernity, such as the french or the anglo-american.
- Arroyo, Julian. "Review of Argumentos Filosóficos." Paideia 19 (1998): 210-212. In Spanish.
- Asiedu, F. B. A. "Theology in a Subjunctive Mood: Reflections on Charles Taylor's A Secular Age." Scottish Journal of Theology 66, no. 2 (May, 2013): 230-240.
Charles Taylor's A secular age is by any account a monumental work. it has spawned a cottage industry of comment which should not abate for a long time to come. while social theorists have engaged Taylor's arguments from the very moment the book appeared, theologians seem to have been slower to comment. recently, however, two important theological assessments have appeared in the journal of religion and modern theology.
- Askland, Andrew. "Charles Taylor Against the Negative Sense of Freedom: An Unjustified Collapse and a Persisting External Authority." Auslegung: A Journal of Philosophy 19, no. 2 (June, 1993): 123-132.
Charles Taylor argues that the negative sense of freedom is flawed because its "background conception" of which expressions are "significant" is inadequate and because it insists that the individual is the "final arbiter" of significance. "strong evaluation" acknowledges first and second order desires, generating known and unknown obstacles to the determination of significance. Taylor redescribes political freedom as personal expression and faults negative freedom for neglecting motivational complications that exceed its intended scope. although the individual may form opinions about significance independent of external authority, their expression in action is constrained by convention and mutual accommodation.
- Astorga, Omar and Carlos Kohn. "El Liberalismo y La Solidaridad: ¿son Conmensurables?" Revista Internacional De Filosofia Politica 18 (Dec., 2001): 139-153. In Spanish.
This paper proposes that the concept of solidarity, widely praised during difficult times, contains in itself the set of limits which weaken it and, paradoxically, turn it into a subtle expression of egoism. this contradiction is approached by reviewing some representative ideas of five contemporary writers: John Rawls, richard Rorty, Jürgen Habermas, Charles Taylor, and hannah arendt. as it is shown by this analysis, the great challenges of our civilization reveal the dilemmas and eventualities which upset the link between liberalism and solidarity.
- Atencia Escalante, Javier. "Del Diálogo Con La Mente Al Diálogo Con El Mundo: Descartes y Taylor." Themata: Revista De Filosofia 25 (2000): 127-137. In Spanish.
- ———. "Las Ciencias Cognitivas Como Bioética Legalista." Themata: Revista De Filosofia 33 (2004): 337-342. In Spanish.
- Attwood, Bain, Dipesh Chakrabarty, and Claudio Lomnitz. "The Public Life of History." Public Culture 20, no. 1 (Winter, 2008): 1-4. http://publicculture.dukejournals.org/content/20/1/1.short
- Audi, Robert. "Intentionalistic Explanations of Action." Metaphilosophy 2 (July, 1971): 241-250.
a discussion of intentionalistic explanations of action. these are defined as an explanation of action in terms of (by appeal to) one or more intentional dispositions of the agent. the main issue is whether explanations of actions by appeal to the wants and beliefs of the agent can be nomological, i.e., can be construed as implicitly subsuming the action explained under a law like generalization, either universal or non-universal. it is suggested that virtually all in-order-to explanations of actions, as well as virtually all intentionalistic explanations which seem not to appeal to the agent's wants and beliefs, can be transformed into roughly equivalent explanations which do appeal to wants and beliefs. the 'logical relation thesis' of other writers is discussed and an analogy is drawn between intentionalistic explanations of action and typical scientific explanations of events.
- Auernheimer, Georg. "Review of Multiculturalism and 'the Politics of Recognition'." Das Argument 36 (1994): 830-831.
- Ávila Crespo, Remedios. "Identidad y Alteridad: Una Aproximación Filosófica Al Problema Del Doble." Daimon, Revista De Filosofia 20 (2000): 5-23. In Spanish.
The following work tries to present the way to arrive indirectly to the human identity by mean of the other. the otherness has different senses but it is not something indefinite. as Aristotle proposes, "the being is saying by many ways", and the alterity also can be understood with different significations in relation to something that gives certain unity to this multiplicity.
- Ávila Hernández, Flor María and Luz María Martínez de Correa. "Reconocimiento e Identidad: Diálogo Intercultural." Utopia y Praxis Latinoamericana: Revista Internacional De Filosofia Iberoamericana y Teoria Social 14, no. 45 (jun., 2009). In Spanish. http://www.scielo.org.ve/scielo.php?script=sci_abstract&pid=S1315-52162009000200005&lng=es&nrm=iso&tlng=es.
Taylor and honneth have emphasized the importance of the intersubjective recognition of cultural identity as an integrating part of the development of moral conscience in individuals in current societies. multiculturalism, through the key category of "recognition", has sought foundations in the new political legitimation, based on the recognition of cultural rights. in this way, multiculturalism has reached two important objectives: On the one hand, the universal and equal sociocultural dignity of cultures, and on the other, recognition of the tutelage of the sole identity of a particular ethnic-cultural group. nevertheless, intercultural philosophy has overcome the limits of multiculturalism, and this has led panikkar to define dialog as the art of knowing one's self and the other, as awareness that both knowings are incomplete. our western culture has been dominated by diverse myths, which are more difficult to change than ideas. panikkar indicates that 'myths' has a longer life and deeper, more subtle roots than 'logos' in individuals. he teaches how some collective myths have been dangerous in the forms of racism or nationalism. (edited).
- Avineri, Schlomo. "Comments on Hegel's Sittlichkeit and the Crisis of Representative Institutions by Charles Taylor." In Philosophy of History and Action, edited by Yirmiahu Yovel, vol. 8. Dordrecht: Reidel, 1978. 155.
- Axtell, Guy. "Review of Varieties of Religion Today." Philosophy in Review (Comptes Rendus Philosophiques) 22, no. 5 (Oct., 2002): 372-374.
- Ayer, A. J. "'Phenomenology and Linguistic Analysis,' Part II." Aristotelian Society: Supplementary Volume Suppl 33 (1959): 111-124.
- Aznar, Hugo. "Review of La Ética De La Autenticidad." Telos: Revista Iberoamerica De Estudios Utilitaristas 5, no. 1 (June, 1996): 155-163.
- Baier, Annette C. "Critical Notice of Philosophy and the Human Sciences." Canadian Journal of Philosophy 18, no. 3 (September, 1988): 589-594. http://www.jstor.org/stable/40231600
Notes: M1: ArticleType: book-review / Full publication date: Sep., 1988 / Copyright Â© 1988 Canadian Journal of Philosophy.
- Baker, Deane. "Taylor and Parfit on Personal Identity: A Response to Lötter." South African Journal of Philosophy 18, no. 3 (Aug., 1999): 331-346.
In this paper the author attempts to show that lötter is not justified in ignoring orthodox views of personal identity on the basis of arguments offered by Taylor. it is argued that Taylor's arguments against the orthodoxy do not establish what he, and lötter, hope they establish, namely, that the orthodox position, represented by the work of parfit, fails to account for personal identity. the author also attempts to show the importance of this area of debate between orthodox theories of personal identity and the concept of personal identity offered by Taylor, lötter, and others.
- ———. "Charles Taylor." The Philosopher's Magazine, no. Summer (2000): 33. http://www.thephilosophersmagazine.com/TPM/article/view/12928.
- ———. "Charles Taylor's 'Sources of the Self': A Transcendental Apologetic?" International Journal for Philosophy of Religion 47, no. 3 (June, 2000): 155-174.
Charles Taylor's magnum opus, 'sources of the self', remains a landmark on the philosophical landscape. that it still provokes such widespread interest is in part due to the fact that it is an enigmatic work, which ostensibly does one thing, but which appears also to do many other things. this paper is an attempt to show that an investigation into Taylor's moral realism in 'sources of the self' opens up the possibility that this book can be read as an apologetic for theism, based on transcendental arguments. some of the consequences of such a reading are also addressed.
- ———. "Mackie's Moral Theory: Conceptual Room for a Taylor-made Account of the Good Life?" South African Journal of Philosophy 20, no. 2 (2001): 145-158.
This paper is an analysis of the performance of one reading of Charles Taylor's general criticisms of naturalist accounts of morality (excluding the issue of moral realism) when measured against a specific naturalist account, in this case J.L. mackie's moral theory. it is argued that Taylor's criticisms, read in this way, fail to find purchase, despite his singling out of mackie's theory as a prime example of a theory that exhibits the flaws Taylor believes are inherent in this kind of approach to moral theory. this points the supporter of Taylor's position towards an alternative reading of his challenge to naturalist accounts of morality.
- ———. "'Condemned to Meaning': A Critical Review of Recent Work on Charles Taylor." Theoria: A Journal of Social and Political Theory 102 (Dec., 2003): 139-146.
- ———. "'Don't Kick the Habit': A Taylorian Critique of Rorty's 'Achieving our Country'." Theoria: A Journal of Social and Political Theory 101 (June, 2003): 68-93.
- ———. "Imago Dei: Toward a Transcendental Argument for the Existence of God." In Explorations in Contemporary Continental Philosophy of Religion, edited by Peter Baker and Patrick Maxwell. New York: Rodopi, 2003. 143-154.
- ———. "Morality,
Structure, Transcendence and Theism: A Response to Melissa Lane's
Reading of Charles Taylor's 'Sources of the Self'." International Journal for Philosophy of Religion 54, no. 1 (Aug., 2003): 33-48.
Melissa lane offers one of the clearest accounts of the structural features of the central argument Charles Taylor puts forward in 'sources of the self'. despite this, however, she comes to incorrect conclusions regarding the strength of that argument. this paper shows that the reasons for this shortcoming in lane's analysis rest on some subtle misunderstandings of some of the concepts Taylor deploys, and on lane's insistence on treating the different parts of Taylor's strategy as discrete. it is concluded that a far stronger argument emerges once these problems are rectified.
this article presents a response to melissa lane's reading of Charles Taylor's "sources of the self." when one understands Taylor's notion of morality in these terms, lane's dismissal of the effectiveness of the phenomenological argument in establishing the claim of morality is far less compelling. for in Taylor's terms even the will to power represents some discrimination of better and worse, for the will to power must be directed. furthermore, to claim that the phenomenologist's finding that one always do make moral judgements is explicable in terms of the projection of emotions, is to ignore the phenomenological force of Taylor's insight that the strong evaluations stand independent of their desires, inclinations and choices, and indeed, offer a standard by which to assess their desires.
- ———. "Defending the Common Life: National-Defence After Rodin." Journal of Applied Philosophy 23, no. 3 (2006): 259-275.
David rodin has recently put forward a compelling but disturbing argument to the effect that the traditional justification in just-war theory of a state's right to self-defence (what rodin calls national-defence) fails. he concludes that the only way to justify forceful responses to aggression against states by other states or nonstate groups is by viewing the right to do so as falling under a form of law-enforcement, which in turn requires the existence of some overarching universal state. in this paper I argue that there exists a possible justification for national-defence that rodin has overlooked due to an underlying commitment to what Charles Taylor calls 'the primacy of rights thesis'. my claim is that a particular family of views that see human identity as being crucially bound up with society offers the resources to avoid the pitfalls that rodin points out befall other attempts to justify national-defence. (edited).
- ———. Tayloring Reformed Epistemology: Charles Taylor Alvin Plantinga and the De Jure Challenge to Christian Belief. London: SCM Press, 2007.
- Baldacchino, Jean-Paul. "Miracles in the Waiting Room of Modernity: The Canonisation of Dun Ġorġ of Malta." The Australian Journal of Anthropology 22, no. 1 (2011): 104-124. http://onlinelibrary.wiley.com/doi/10.1111/j.1757-6547.2011.00110.x/abstract.
In this paper, I explore what it would mean to pursue modes of ‘deeper engagement’ and how this might be done without abandoning the capacity for disengaged reasoning. Charles Taylor recognises disengaged reasoning as ‘one of the most important developments of the modern era’ and as essential to the pursuit of the good society, even though (like everything else) when taken to an extreme it corrupts or distorts the modes of being-in-the-world. in A secular age, Taylor continues a long-running critique of disengaged reason and its contributions to the malaise of modernity, focusing especially on its conflictual relationship with religious belief and its central role in the disenchantment of the world. my objective here is to relativise and contextualise the relationship between disengaged and engaged modes of being, in part by exploring some of the ways in which we may be deeply engaged in the world and with one another while also employing the critical faculties that enable us to analyse dispassionately, amongst other things, theistic and other interpretations of being-in-the-world.
- Baldacchino, Jean-Paul and Joel S. Kahn. "Believing in a Secular Age: Anthropology, Sociology and Religious Experience." The Australian Journal of Anthropology 22, no. 1 (2011): 1-13. http://onlinelibrary.wiley.com/doi/10.1111/j.1757-6547.2011.00106.x/abstract.
Charles Taylor’s A secular age generated a great deal of attention—and has stimulated important debates—among a diverse range of scholars in sociology, history, politics, religious studies and to a lesser extent, anthropologists. much of the debate has focused on the implications of Taylor’s work for the so-called secularisation thesis and the place (or non-place) of religion in the so-called public sphere. the essays in this volume arise less out of such concerns and more from Taylor’s discussion of secularism in a third, ‘experiential’ sense. each paper addresses the question of what it is like to ‘believe’ (or not ‘believe’) in the modern world. among other things the authors of the essays published in this special issue are concerned to develop better understandings of the conditions under which belief and unbelief may be experienced as open, rather than closed, to the possibility of other ontological construals, thereby building on Taylor’s insights into the phenomenology of modern secularism.
- Baldacchino, Joseph. "“The New 'Public Order': Within and Above." Humanitas 6, no. 1 (1992): 49-59.
- Ball, Terence. "Review of Philosophical Papers 1 & 2." The American Political Science Review 81, no. 1 (Mar., 1987): 270-271. In English. http://www.jstor.org/stable/1960799.
- Ballard, Bruce. "Review of A Secular Age." Philosophia Christi 11, no. 2 (2009): 485-488.
- Ballestrem, Karl Graf. "Politische Wissenschaft Und Politische Philosophie: Überlegungen Am Beispiel Neuerer Entwicklungen in Der Angelsächsischen Philosophie Der Politik." In Münchner Beiträge Zur Politikwissenschaft, edited by Peter Cornelius Mayer-Tasch, 1980. 86-99. In German.
- Banita, Georgiana. "Translated Or Traduced? - Canadian Literary and Political Theory in a German Context: Northrop Frye, Michael Ignatieff, and Charles Taylor." In Translating Canada, edited by Reingard M. Nischik and Luise Von Flotow-Evans. Ottawa: University of Ottawa Press, 2007. 187-217.
- Bannerji, Himani. "On the Dark Side of the Nation: Politics of Multiculturalism and the State of "Canada"." Journal of Canadian Studies 31, no. 3 (1996): 103-128. In English.
Bannerji examines the construction of "Canada" as a social and cultural form of national identity and various challenges and interruptions offered to this identity by literature produced by writers from non-white communities.
Notes: Copyright Trent University Fall 1996; Fall 1996; English; Canada; 103-128; Politics; Multiculturalism & pluralism; Literary criticism; Writers; Minority & ethnic groups; Ethnicity; Canadian literature; History & criticism; 203552766; Peterborough; Bannerji, Himani; 11076676; 584169; 9556; PJCS; 03135590; CBCAJCNS3772987; 97046233.
- Barnat, Damian. "Individualism in Charles Taylor's Social Philosophy." Diametros: An Online Journal of Philosophy 20 (June, 2009): 1-36. In Polish.
The paper describes Charles Taylor's views concerning the notion of individualism in social and political philosophy. Taylor's position in this matter is presented against nozick's theory of entitlement, berlin's concept of negative freedom, as well as the idea of state neutrality regarding the concept of the good life put forward by such contemporary liberal thinkers as Rawls, dworkin, and ackerman. the focal point of the paper is to show that the remedy for the public malaises resulting from individualism (the atomization of social bonds, the threat of losing political freedom) does not have to lie in the discreditation of individualism but can be found in a certain interpretation of it. according to Taylor, individualism can be seen as a moral ideal whose proper fulfillment has the following conditions of possibility: The demands posed by our dialogical nature and by the horizon of meaning.
- Barnhart, Michael G. "An Overlapping Consensus: A Critique of Two Approaches." Review of Politics 66, no. 2 (Mar., 2004): 257-283.
This essay examines various intellectual challenges posed by john Rawls's conception of an overlapping consensus, both in terms of his own approach and also that of Charles Taylor. two questions are entertained: (1) whether various criticisms of Rawls's view are indeed justified and (2) if they are, whether Taylor puts them to rest. though the latter question is answered somewhat in the negative, Taylor's version of overlapping consensus is interestingly different from that of Rawls in that Taylor introduces an important distinction between a tradition on the one hand and what Rawls terms a "comprehensive doctrine" on the other. the advantage of this distinction, among other things, is that it clarifies what is at stake in moving to any sort of overlapping consensus.
- Barre, Elizabeth A. "Muslim Imaginaries and Imaginary Muslims: Placing Islam in Conversation with A Secular Age." Journal of Religious Ethics 40, no. 1 (Mar., 2012): 138-148. http://onlinelibrary.wiley.com/doi/10.1111/j.1467-9795.2011.00512.x/abstract;http://www.jstor.org/stable/41348824;.
This essay begins by exploring the extent to which the narrative of secularization presented in Charles Taylor's A secular age might be complicated or otherwise challenged by taking account of parallel processes within islamic thought and practice. it then considers whether Taylor's argument might nevertheless be applicable to, or illuminative of, contemporary struggles with modernity in the muslim world.
- Barry, Brian. Culture and Equality: An Egalitarian Critique of Multiculturalism. Cambridge, Massachusetts: Harvard University Press, 2002.
- Barry, Norman. "Charles Taylor on Multiculturalism and the Politics of Recognition." In Community and Tradition : Conservative Perspectives on the American Experience, edited by George W. Carey and Bruce Frohnen. Lanham, MD: Rowman & Littlefield, 1998. 103-124.
- Bartkowicz, Ks Wojciech. "Chrześcijaństwo Dwu Prędkości." Miesięcznik "Znak" 665 (October, 2010). In Polish. http://www.miesiecznik.znak.com.pl/index.php?tekst=4175
Notes: Koniec religii czy różne ścieżki wiary? : debata z Charlesem Taylorem.
- Barwell, Ismay. "Charles Taylor: Meaning Morals and Modernity." Australasian Journal of Philosophy 82, no. 2 (June, 2004): 364-365. http://dx.doi.org/10.1080/713659825.
- Bastien, Stéphane. "Spiritualité, Authenticité Et l'Expérience Ordinaire: La Figure d'Emerson Dans 'Les Sources Du Moi' De Taylor." Horizons Philosophiques 13, no. 1 (Sept., 2002): 13-25. In French.
This article relates the transcendental and pragmatic philosophy of R. W. emerson to Charles Taylor's reconstruction of modern identity. it shows how emerson's thought reconciles some tensions within modernity, such as the quest for "higher" spiritual aims and the recognition of "ordinary" experience, the ideal of authenticity and the need for community, as well as the desire for individuality and the demand for universality. I expose how emerson's work enriches Taylor's account of the 'self' through his deep vision of human experiencing 'with' and 'within' nature. I argue that reclaiming emerson's essays is an important step toward an ethics of authenticity.
- ———. "Review of Varieties of Religion Today." Horizons Philosophiques 13, no. 1 (Sept., 2002): 123-124.
- Bateman, Chris. "Review of A Secular Age (10 Parts)." Only a Game (Aug. 28-Oct. 30, 2008). http://onlyagame.typepad.com/only_a_game/2008/10/charles-Taylors-a-secular-age.html.
- Baum, Gregory. "A Humanist Reading of Modernity." Canadian Forum 70 (1991): 25-27.
- ———. "The Response of a Theologian to Charles Taylor's A Secular Age." Modern Theology 26, no. 3 (2010): 363-381. http://onlinelibrary.wiley.com/doi/10.1111/j.1468-0025.2010.01613.x/abstract.
The author of this article confirms Charles Taylor's thesis that despite the growing spread of unbelief in modern society, i) religion remains an independent variable, ii) a creative ?back and forth? continues to occur between secular wisdom and religious faith, and iii) the difference between these two does not necessarily produce opposition between them. the author also agrees with the importance Taylor attaches to the emergence of immanent humanism. yet the author disagrees with Taylor's account of contemporary culture and religion as expressions of people's quest of identity; the article demonstrates instead that religion participates in all contemporary social movements.
Notes: Symposium: Charles Taylor, A Secular Age.
- Bawulski, Shawn. "Deane Peter-Baker, Tayloring Reformed Epistemology: Charles Taylor, Alvin Plantinga and the De Jure Challenge to Christian Belief (London: SCM-Canterbury Press, 2007), Pp. Xii + 228. £60.00 (Hbk)." Scottish Journal of Theology 65, no. 03 (2012): 351-353. In English. http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=8647678.
- Baynes, Kenneth. "Liberal Neutrality, Pluralism, and Deliberative Politics." Praxis International 12 (1992): 50-69.
- ———. "Self, Narrative and Self-Constitution: Revisiting Taylor's 'Self-Interpreting Animals'." Philosophical Forum 41, no. 4 (Dec., 2010): 441-457.
- Beam, Craig. "The Clash of Paradigms: Taylor Vs. Narveson on the Foundations of Ethics." Dialogue: Canadian Philosophical Review 36, no. 4 (Sept., 1997): 771-781. In French.
Cet article examine les différences entre deux paradigmes dominants en éthique: (1) la théorie du contrat, qui est fondationnelle et anhistorique, et (2) l'approche néo-aristotélicienne, qui s'enracine dans les phénomènes de l'expérience éthique ordinaire. le premier paradigme est exemplifié par jan narveson, le second par Charles Taylor. le présent article voudrait à la fois jeter quelque lumière sur ces divergences théoriques et soutenir l'approche de Taylor contre les tenants de la théorie du contrat. je tiens que les théories procédurales du juste dépendent en réalité d'une conception sous-jacente du bien; que nous ne devrions pas accepter une éthique des libertés (ni aucune autre éthique) sur la seule base d'un argument contractualiste abstrait; et que la théorie du contrat est incapable de mettre en lumière les véritables sources morales de l'éthique des libertés.
- ———. "Review of Perspectives on the Philosophy of Charles Taylor." Maritain Studies/Etudes Maritainiennes 19 (2003): 107-108.
- Becker, John E. "'the Vision Thing': Charles Taylor Against Inarticulacy." Ethics and International Affairs 5 (1991): 53-71.
- Beckert, Cristina. "Dilemas Da Ética Ambiental: Estudo De Um Caso." Revista Portuguesa De Filosofia 59, no. 3 (2003): 675-687. In Portuguese.
This paper tries to equate the dilemmas arisen in such a recent subject as environmental ethics when it defines criteria to evaluate nature in terms of its intrinsic value. an hypothetical case was chosen where interests of different natural entities are in conflict, so that several solutions can be presented depending on moral value being conferred to sentient beings (animal ethic), to all forms of life (biocentric ethic), or to nature itself as a systemic whole (ecocentric ethic).
- Beckman, Ludvig. "Charles Taylor Och Den Sociala Tesen. Ar Kommunitarism Forenlig Med Liberalism?" Statsvetenskaplig Tidskrift 100, no. 2 (1997): 178-196. In Swedish. http://www.sciecom.org/ojs/index.php/st/article/viewFile/3053/2615.
- Beehler, Rodger. "For One Concept of Liberty." Journal of Applied Philosophy 8 (1991): 27-43.
- Begley, Adam. "The Mensch of Montreal: Charles Taylor's Authentically Ethical Life." Lingua Franca May/June (1993): 39-44
Notes: Excerpt reprinted in Utne Reader, (Nov./Dec. 1994), 50.
- Beiner, Ronald. What's the Matter with Liberalism?. Berkeley: University of California Press, 1992.
- ———. "Hermeneutical Generosity and Social Criticism." Critical Review: An Interdisciplinary Journal of Politics and Society 9, no. 4 (Sept., 1995): 447-464.
According to one model of social theory, the social theorist seeks to give as rich an account as possible of a society's own self-understanding or self-interpretation. the second model, by contrast, involves challenging the society's self-understanding on the basis of a radical vision of ultimate standards of judgment. Charles Taylor claims that neither of these models should be privileged over the other, that both are equiprimordial ways of theorizing social life. however, Taylor does privilege the first model in his own practice of social theory--which can be summed up in the phrase, "the rhetoric of understanding.".
- ———. Philosophy in a Time of Lost Spirit: Essays on Contemporary Theory. Toronto: University of Toronto Press, 1997.
- ———. "Générosité Herméneutique Et Critigue Sociale." In Charles Taylor Et l'Interprétation De l'Identité Moderne, edited by Guy Laforest and Philippe de Lara. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 135-153. In French.
- ———. (2000). Some Questions Concerning Charles Taylor's Liberal Nationalism. Cahiers du PÉQ (Programme d'études sur le Québec), 19, 10-13.
- ———. "Modern Social Imaginaries." Canadian Journal of Political Science / Revue Canadienne De Science Politique 37, no. 4 (2004): 1056-1057. http://www.jstor.org/stable/25165760;.
- Bélanger, André-J. "Review of La Liberté Des Modernes by Charles Taylor." Canadian Journal of Political Science / Revue Canadienne De Science Politique 30, no. 4 (Dec., 1997): 786-788. In French. http://www.jstor.org/stable/3232284.
- Bell, Daniel A. Communitarianism and its Critics. Oxford: Oxford University Press, 1993.
- Bellah, Robert N. "New-Time Religion." Christian Century 119, no. 11 (May, 2002): 20-26.
- ———. "Secularism of a New Kind." The Immanent Frame (2007). http://blogs.ssrc.org/tif/2007/10/19/secularism-of-a-new-kind/.
- ———. "The Rules of Engagement." Commonweal 135, no. 15 (09/12, 2008): 15-21.
- ———. "Confronting Modernity: Maruyama Masao, Jürgen Habermas, and Charles Taylor." In Varieties of Secularism in a Secular Age, edited by Michael Warner, Jonathan VanAntwerpen and Craig Calhoun. Cambridge, MA: Harvard University Press, 2010.
- Bellamy, Richard. "Rinascita Della Filosofia Politica Anglo-America?" Teoria Politica 5, no. 1 (1989): 93-102. In Italian.
- Benedicto Rodríguez, Rubén. "Charles Taylor: El Ser Humano y El Bien." Contrastes: Revista Interdisciplinar De Filosofia 17, no. 1-2 (2012): 47-64. In Spanish.
After a critical reading of a range of Taylor's basic texts, this paper investigates the connection that appears in the work of Charles Taylor between the human agent and good, proposing traits of moral experience which derive from fundamental and historical aspects. Some anthropological, ethical and political problems which arise from the connections between this particular understanding of man and the good life are also examined. Similarly, assessment of both the theoretical and the practical scope of this proposal is given, pointing out its possible extension on an institutional level.
- Benhabib, Seyla. "Die Quellen Des Selbst in Der Zeitgenössischen Feministischen Theorie." Die Philosophin 6, no. 11 (1995): 12-32. In German.
- ———. "Sexual Difference and Collective Identities: The New Global Constellation." Signs 24, no. 2 (1999): 335-361. http://www.jstor.org/stable/3175645
Notes: M1: ArticleType: research-article / Full publication date: Winter, 1999 / Copyright Â© 1999 The University of Chicago Press.
- Benner, Patricia. "The Role of Articulation in Understanding Practice and Experience as Sources of Knowledge in Clinical Nursing." In Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, edited by James Tully and Daniel M. Weinstock. Cambridge: Cambridge University Press, 1994. 136-156. In English. http://dx.doi.org/10.1017/CBO9780511621970.011
This work examines Charles Taylor's philosophy of practice, human agency, and practical reasoning in transitions. his approach to articulating strong evaluations and cultural self-understanding is illustrated by articulating clinical know-how and caring practices in clinical nursing. an atomistic, monological understanding of the self is critiqued. the paper argues that caring practices are grounded in shared public, historical worlds of human connections, common meanings, social practices and skills. A nursing ethic, "following the body's lead," is articulated as a notion of good and skillful practice that counters a technological imperative.
- ———. "Formation in Professional Education: An Examination of the Relationship between Theories of Meaning and Theories of the Self." Journal of Medicine and Philosophy 36, no. 4 (August 01, 2011): 342-353.
Being formed through learning a practice is best understood within a constitutive theory of meaning as articulated by Charles Taylor. disengaged views of the person cannot account for the formative changes in a person’s identity and capacities upon learning a professional practice. representational or correspondence theories of meaning cannot account for formation. formation occurs over time because students actively seek and take up new concerns and learn new knowledge and skills. engaged situated reasoning about underdetermined practice situations requires well-formed skillful clinicians caring for particular patients in particular situations.
- Bennett, Jane. Unthinking Faith and Enlightenment: Nature and the State in a Post-Hegelian Era. NY: NEW YORK UNIV PR, 1987.
Guided by hegel's understanding in the "phenomenology of spirit" of the encounter between faith and enlightenment, the book explores the boundaries of contemporary debates surrounding nature and the state. it argues that each side is flawed, displaying an exaggerated faith in human mastery or an exaggerated faith in ontological harmony of humans and the world. drawing critically upon michel foucault and Charles Taylor, it concludes with an orientation to nature and freedom that seeks to escape both enlightenment and faith models.
- Benschop, Gerrit J. "A Secular Age: Open Toward the Transcendent." Philosophia Reformata 74, no. 2 (2009): 142-152.
In his book 'A secular age', Charles Taylor rejects the view that modernity must lead to a steady decline of religion and argues that although the conditions of belief changed, causing a destabilization and recomposition of religious forms, our modern world still 'can' and 'should' be open to the transcendent. I attempt to give a general overview of 'A secular age' by describing shifts in worldview with respect to nature, self, society and God. finally, I discuss how Taylor's message relates to that of reformational thinking. Taylor's description of motivations to regard the world as closed to the transcendent corresponds well with the reformational analysis of the humanistic ground motives of freedom and nature. Taylor, however, seems to consider our current worldview as a neutral basis and religion as an optional add-on.
- Benson, John. "Some Thoughts on Charles Taylor’s A Secular Age." Dialog: A Journal of Theology 47, no. 2 (2008,Summer): 88-90.
- Benton, Jeremy John. "The Problem of Other Minds." Kinesis 2 (Sept., 1969): 26-38.
The article is an attempt to demonstrate the existence of other minds, assuming that the classical argument form analogy is invalid. an argument from the perceptibility of action, and the necessary connection between action and intention is used. it is then argued that the argument from analogy can be validly used to verify claims we make about the content of another's mind, (i.e. his mental acts).
- Berendzen, J. "Coping with Nonconceptualism? on Merleau-Ponty and McDowell." Philosophy Today 53, no. 2 (2009): 161-172.
- Berezin, M. (1998). I rituali pubblici e la rappresentazione dell'identita politica. [Public rituals and the enactment of political identity] Rassegna Italiana di Sociologia, 39, 359-386.
- Berger, Lawrence A. "Economics and Hermeneutics." Economics and Philosophy 5, no. 2 (Oct., 1989): 209-233.
- ———. "Self-Interpretation, Attention and Language: Implications for Economics of Charles Taylor's Hermeneutics." In Economics and Hermeneutics, edited by Don LavoieRoutledge, 1990. 262-284.
Notes: Subject: ECONOMICS; HERMENEUTICS; METHODOLOGY; SOCIAL PHILOSOPHY. subject person: TAYLOR, C.
- Berki, R. N. "Hegel's New Suit." Political Studies 24, no. 2 (06, 1976): 198-204
Notes: Review of Hegel by Charles Taylor.
- Berkowitz, Peter. "The Persistence of Belief: Review of A Secular Age." Claremont Review of Books Spring (2008): 20-21. http://www.peterberkowitz.com/thepersistenceofreligion.pdf.
- Berlin, Sir Isaiah. "Introduction." In Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, edited by James Tully and Daniel M. Weinstock. Cambridge: Cambridge University Press, 1994. 1-4. In English. http://dx.doi.org/10.1017/CBO9780511621970.002.
- Bernstein, J. M. Recovering Ethical Life: Jürgen Habermas and the Future of Critical Theory. London and New York: Routledge, 1995.
- Bernstein, Richard. Praxis and Action: Contemporary Philosophies of Human Activity. Philadelphia: University of Pennsylvania Press, 1971.
Four major movements in philosophy--marxism, existentialism, pragmatism, and analytic philosophy--appear separated by profound differences in method, goals, and the language of their inquiries. but r bernstein believes that all four share a common concern for "man as agent" and that each has distinctive contributions to offer the other. the final section treats the "concept of action" through various phases in the evolution of analytic philosophy. (bp).
- ———. "The Uneasy Tensions of Immanence and Transcendence." International Journal of Politics, Culture, and Society 21, no. 1 (2008): 11-16.
- Bhabha, Homi K. "On Writing Rights." In Globalizing Rights: The Oxford Amnesty Lectures 1999, edited by Matthew J. Gibney. Oxford: , 2003. 162-183.
- Bialystok, Lauren. "Review of Meaning and Authenticity: Bernard Lonergan and Charles Taylor on the Drama of Authentic Human Existence." Symposium: Canadian Journal of Continental Philosophy (Revue Canadienne De Philosophie Continentale) 13, no. 1 (2009, Spring): 144-147.
- Bianchin, Matteo. "Review of Verso Un'Ontologia Dell'Umano: Antropologia Filosofica e Filosofia Politica in Charles Taylor." La Societa Degli Individui 14 (2002): 147-151. In Italian.
- Bibeau, Gilles. "What is Human in Humans? Responses from Biology, Anthropology, and Philosophy." Journal of Medicine and Philosophy 36, no. 4 (August 01, 2011): 354-363.
Genomics has brought biology, medicine, agriculture, psychology, anthropology, and even philosophy to a new threshold. in this new context, the question about “what is human in humans” may end up being answered by geneticists, specialists of technoscience, and owners of biotech companies. the author defends, in this article, the idea that humanity is at risk in our age of genetic engineering, biotechnologies, and market-geared genetic research; he also argues that the values at the very core of our postgenomic era bring to its peak the science-based ideology that has developed since the time of galileo, newton, descartes, and harvey; finally, it shows that the bioindustry has invented a new genomythology that goes against the scientific evidence produced by the research in human sciences in which life is interpreted as a language.
- Bickel, Cornelius. "Ferdinand Tönnies Und Charles Taylor: Der Soziologe Und Der Philosoph Zu Fragen Des Menschen- Und Gesellschaftsbildes." [Ferdinand Tönnies and Charles Taylor: The Sociologist and the Philosopher about Images of Man and Society] In Der Wille Zur Demokratie: Traditionslinien Und Perspektiven, edited by Uwe Carstens and Carsten Schlüter-Knauer. Berlin: Duncker & Humbolt, 1998. 181-194. In German.
- ———. "Ferdinand Tönnies and Charles Taylor: The Sociologist and the Philosopher about Images of Man and Society." [Ferdinand Tönnies und Charles Taylor: Der Soziologe und der Philosoph zu Fragen des Menschen- und Gesellschaftsbildes] In Tönnies in Toronto, edited by Cornelius Bickel and Lars Clausen. Kiel: Christian-Albrechts-Universität zu Kiel Soziologische Arbeitsberichte Institut für Soziologie, 1998. 17-32. In German.
- Bickerton, James P., Stephen Brooks, and Alain-G Gagnon. "Six Penseurs En Quête De Liberté, d’égalité Et De Communauté. Grant, Innis, Laurendeau, Rioux, Taylor Et Trudeau." In . Québec: Les Presses de l’Université Laval, 2003. 99-128. In French.
- Bilgrami, Akeel. "What is Enchantment?" In Varieties of Secularism in a Secular Age, edited by Michael Warner, Jonathan VanAntwerpen and Craig Calhoun. Cambridge, MA: Harvard University Press, 2010. http://books.google.com/books?id=FhVQf5jTod0C;.
- Bingham, Charles W. Schools of Recognition: Identity Politics and Classroom Practices. Lanham, MD: Rowman and Littlefield Publishers, 2001.
- ———. "The Educative Community?" Philosophy of Education: Proceedings of the Annual Meeting of the Philosophy of Education Society (2003): 141-145.
- Birnbaum, Pierre. "From Multiculturalism to Nationalism." Political Theory 24 (1996): 33-45.
- Black, Sam. "Review of Philosophical Arguments and Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, James Tully, Ed." The Philosophical Review 106, no. 3 (Jul., 1997): 455-461. In English. http://www.jstor.org/stable/2998409.
- Blackburn, Simon. "View from the Mountain." New Statesman 140, no. 5041 (February 21, 2011): 48-49.
- Blahuta, Jason P. "Taylor, Foucault, and the Question of the Self in Modern Society." De Philosophia 13, no. 1 (Mar., 1997): 75-89.
In the following article I examine two attempts, put forth by Charles Taylor and michel foucault, to avoid nihilism. after explicating Taylor's understanding of why the self is in a state of crisis in contemporary society, I offer a critical analysis of his suggestion that we can find meaning in ordinary life. due to the problems which the present structure of western society poses for modes of ordinary life, I suggest that Taylor's appeal to ordinary life is a highly improbable solution. I then turn to foucault, who provides an excellent contrast to Taylor, partially because his notion of the self as an aesthetic project is accused by Taylor as being nihilistic. upon explicating foucault's project to escape nihilism, I scrutinize his philosopher-as-critic option. although problematic in that it does not advocate any specific sites to find meaning, I conclude that it has more to offer the average person than Taylor's somewhat idealistic alternative does.
- Blais, François and Marcel Filion. "De l'Éthique Environnementale à l'Écologie Politique: Apories Et Limites De l'Éthique Environnementale." Philosophiques 28, no. 2 (Sept., 2001): 255-280. In French.
The objectives of environmental ethics and political ecology differ. environmental ethics, such as it developed in the last few years, sought, among other things, to specify the nature of the link between human beings and nature. this philosophical approach does not allow the definition of environmental obligations to be imposed on all in the context of moral pluralism. this article pursues two goals. to illustrate our argument, we will first present four representative approaches to contemporary environmental ethics (part 2). we will recall the principal objections raised against them and the theoretical and practical dead-ends in which they culminate. we will then (part 3) propose the outline of an alternative which we call political ecology. we will then trace its boundaries and mainly its particularities in relation to environmental ethics. the objects of environmental ethics and of political ecology may be complementary but they are certainly not coextensive.
- Blakely, Jason. "Returning to the Interpretive Turn: Charles Taylor and His Critics." Review of Politics 75, no. 3 (06/01, 2013): 383-406. http://dx.doi.org/10.1017/S0034670513000326.
In skirmishes over the interpretive turn, the work of Charles Taylor is frequently cited as representing the state of the art. Yet, a systematic assessment of Taylor's interpretivism in light of the most salient criticisms made against it has not been conducted. This paper argues that Taylor's interpretivism withstands the strongest criticisms made of it so far and, therefore, is an essential resource for revitalizing the interpretive turn. Although it is widely acknowledged in the secondary literature that Taylor's interpretivism rests on ontological claims about human agency, this paper presents a novel justification for this thesis as derived from a Heideggerian phenomenology of moods. It also presents two novel ways in which a defense of Taylor's interpretivism helps to bridge the gap between empirical social science research and normative political and ideological critique. In the latter discussion, it draws on Taylor's most recently published work.
- Blattberg, Charles. From Pluralist to Patriotic Politics: Putting Practice First. New York: Oxford Univ Pr, 2000.
The moral and political philosophy of pluralism has become increasingly influential. to pluralists, when values genuinely conflict we should aim to strike an appropriate balance of trade-off between them, though this means accepting that compromise will be inevitable. politics, as a result, appears as a thoroughly tragic affair. drawing on a "hermeneutical" conception of interpretation, the author develops an original account of practical reasoning, on which assume that, though making compromises in the face of conflicts is indeed often unavoidable, there are times when reconciliation, as distinct from compromise, is feasible. for this to be so, however, citizens must strive to converse--and not just negotiate--with each other, thus fulfilling the good that is at the heart of their shared political community. this is the central message of the patriotic alternative to pluralist politics that the author defends here.
- ———. "Political Philosophies and Political Ideologies." Public Affairs Quarterly 15, no. 3 (2001, July): 193-217.
- ———. "Review of Modern Social Imaginaries." Dialogue: Canadian Philosophical Review 45 (Winter, 2006): 183.
- ———. "What's Wrong with Hypergoods." Philosophy and Social Criticism 33, no. 7 (Nov., 2007): 802-832.
Charles Taylor defines 'hypergoods' as the fundamental, architectonic goods that serve as the basis of our moral frameworks. he also believes that, in principle, we can use reason to reconcile the conflicts that hypergoods engender. this belief, however, relies upon a misidentification of hypergoods as goods rather than as works of art, an error which is itself a result of an overly adversarial conception of practical reason. for Taylor fails to distinguish enough between ethical conflicts and those relating to the religio-aesthetic domain. A proper identification of hypergoods as aesthetic, moreover, requires us to revise his accounts of ordinary life, of evil and of the controversy over university curricula.
- Block, N. J. "Are Mechanistic and Teleological Explanations of Behaviour Incompatible?" Philosophical Quarterly 21 (April, 1971): 109-117.
- Blokland, Hans. "Charles Taylor Over Individualisme, Politiek En De Onvermijdelijkheid Van De Moraal." Acta Politica 29 (1994): 477-505.
- ———. Freedom and Culture in Western Society. London: Routledge, 1997. In Dutch.
- Blum, Lawrence A. "Multiculturalism, Racial Justice, and Community: Reflections on Charles Taylor's 'Politics of Recognition'." In Defending Diversity: Contemporary Philosophical Perspectives on Pluralism and Multiculturalism, edited by Lawrence Foster and Patricia Herzog. Amherst: University of Massachusetts Press, 1994. 175-205.
- ———. "Recognition, Value, and Equality: A Critique of Charles Taylor's and Nancy Fraser's Accounts of Multiculturalism." Constellations: An International Journal of Critical and Democratic Theory 5, no. 1 (Mar., 1998): 51-68.
In "the politics of recognition," Charles Taylor powerfully articulates a human need for the recognition of distinct cultural identities but wrongly takes this to entail a presumption of 'equal' value in cultures. cultures are neither equal nor unequal in value. at the same time, Taylor fails to articulate the need that one's group identity not detract from their moral equality as persons. nancy fraser, in "recognition and redistribution," corrects Taylor's downplaying of socioeconomic equality. however, she masks the importance of recognition of distinctiveness of cultural identity as an inherent good, seeing it merely as a means to social equality.
- ———. "Recognition and Multiculturalism in Education." Journal of Philosophy of Education 35, no. 4 (Nov., 2001): 539-559.
Charles Taylor's 'politics of recognition' has given philosophical substance to the idea of 'recognition' and has solidified a link between recognition and multiculturalism. I argue that Taylor oversimplifies the valuational basis of recognition; fails to appreciate the difference between recognition of individuals and of groups; fails to articulate the value of individuality; fails to appreciate the difference between race and ethnoculture as dimensions of identity; and fails to appreciate equality as a recognitional value. (edited).
- ———. "Secularism, Multiculturalism and Same-Sex Marriage: A Comment on Brenda Almond's 'Education for Tolerance'." Journal of Moral Education 39, no. 2 (2010): 145-160. http://www.informaworld.com/smpp/content~db=all~content=a921649356.
- Bociek, Klaudyna. "Kształtowanie Tożsamości Indywidualnej Człowieka w Kulturze Afirmacji Różnicy. Etyka Autentyczności Charlesa Taylora (Formation of Individual Identity in the Affirmation of Difference Culture. Charles Taylor’s Ethics of Authenticity)." Szkice Humanistyczne XIII, no. 4 (33) (2013): 15-28. In Polish.http://www.osw.olsztyn.pl/cms/files/docs/SzkiceHumanistyczne/szkice%2033%20.pdf.
This article is an attempt to analyze the concept of the ethics of authenticity created by Canadian philosopher Charles Taylor. The ideal of authenticity is rooted in romantic expressivism and is nowadays connected with the postulate of fulfillment in the Western European culture. The article raises the question about the possibility of the implementation of the ideal of authenticity on educational grounds. The article draws attention to the issue of how and in what axiological horizon young people can form their identity in a contemporary „fluid” postmodern reality, which rejects the traditional moral order. A distinctive feature of our times is to emphasize what is new, individual, subjective and different. In this sense we can speak of the „affirmation of difference” culture. In this reality, the ethical life model is the authenticity – a new form of the moral ideal of being true to oneself. The aim of this paper is not the assessment of ethics of authenticity „rightness” or lack thereof, but rather to draw attention to what it valuable, to save the sense of it by returning to the original ideal and to oppose the aberrations. We may presume that the remedy to the threat coming from the individualistic culture is the same ideal, but properly fulfilled – considering its conditions of meaningfulness, dialogical human nature and moral horizon.
- Boden, Margaret A. "Review of the Explanation of Behaviour by Charles Taylor." The British Journal for the Philosophy of Science 17, no. 2 (Aug., 1966): 162-165. In English. http://www.jstor.org/stable/686353.
- Boer, Roland. "Review of the Power of Religion in the Public Sphere." Radical Philosophy 170 (Nov., 2011): 51-54.
- Boettcher, James W. "Review of Varieties of Religion Today." American Journal of Theology & Philosophy 27, no. 1 (January, 2006): 117-121. In English. http://www.jstor.org/stable/27944369.
- Bonin, Pierre-Yves. "Les Deux Libéralismes De Charles Taylor: Le Québec Et Le Canada." Philosophiques 22, no. 1 (Mar., 1995): 3-20. In French.
In his recent works, Charles Taylor distinguishes between two forms of liberalism, which are respectively associated with Canada and Québec. the first one is characterized by its support for the neutrality of the state, while the second imposes almost no restriction to the intervention of the state. because it is less "homogenizing", Taylor favors the second form. many parts of Taylor's analysis seems to me to be false or erroneous. first, the distinction between the two liberalisms is not at all clear. second, the liberalism that Taylor favors is not acceptable. third, it is not true that Québec and Canada adhere to different forms of liberalism.
- Borger, Robert. "Comment." In The Behavioural Sciences, edited by Robert Borger and Frank Cioffi. Cambridge: Cambridge University Press, 1970. 80-88.
- Boring, WP. "Review of Tayloring Reformed Epistemology: Charles Taylor, Alvin Plantinga and the De Jure Challenge to Christian Belief." Religious Studies Review 35, no. 1 (2009): 32.
- Bormann, Franz-Josef. "Zwischen Partikularer Hermeneutik Und Universaler Objectivität. MacIntyre, Rawls Und Taylor Auf Der Suche Nach Dem Guten." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 161-185. In German.
- Botting, Eileen Hunt. "Mary Wollstonecraft's Enlightened Legacy: The 'Modern Social Imaginary' of the Egalitarian Family." American Behavioral Scientist 49, no. 5 (2006): 687-701.
- Boudon, Raymond. "Critique De La Bienveillance Universelle Ou De La Nature De La Rationalité Axiologique." In Charles Taylor Et l'Interprétation De l'Identité Moderne, edited by Guy Laforest and Philippe de Lara. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 285-315. In French.
- Bouveresse, Jacques. "Musil, Taylor Et Le Malaise De La Modernité." In Charles Taylor Et l'Interprétation De l'Identité Moderne, edited by Guy Laforest and Philippe de Lara. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 231-262. In French.
- Bowers, Peggy J. "Charles Taylor's Practical Reason." In Moral Engagement in Public Life: Theorists for Contemporary Ethics. New York: Peter Lang, 2002.
- Bowman, Jonathan M. "Why 'Cosmoi'Politanism in a Post-Secular Age? Taylor and Habermas on European Vs. American Exceptionalism." Philosophy and Social Criticism 38, no. 2 (Feb., 2012): 127-147.
While Taylor and Habermas respectively follow communitarian vs. cosmopolitan lines in their political theories, trends in each of their writings on religion in a global context have taken surprising turns toward convergence. however, what both views lack would be a further analytical and normative classification that better captures the pluralistic dimensions of this shared turn. I consider Taylor's critique of Habermas's appeals to constitutional patriotism that lead to recanting the exceptionalist thesis attributed to the U.S.A. in order to own up to the exceptionalism of european secularity. I then take up the more pragmatic concern of the religion in a global public, using their writings on islam in the U.S.A. and in the EU as a litmus test for the epistemic scope of our respective degrees of jamesian openness, referring to the inherent potentials for the moral, social and political integration of immigrants and minorities into a more encompassing cosmopolitanism.
- Brague, Rémi. "Le Problème De l'Homme Moderne." In Charles Taylor Et l'Interprétation De l'Identité Moderne, edited by Guy Laforest and Philippe de Lara. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 217-262. In French.
- Braman, Brian J. "Epiphany and Authenticity: The Aesthetic Vision of Charles Taylor." In Beauty, Art, and the Polis, edited by Alice Ramos. Washington: Catholic University of America Press, 2000. 224-236.
- ———. Meaning and Authenticity: Bernard Lonergan and Charles Taylor on the Drama of Authentic Human Existence. Toronto: University of Toronto Press, 2008.
- Branford, Anna. "Gould and the Fairies." The Australian Journal of Anthropology 22 (2011): 89-103. http://onlinelibrary.wiley.com/doi/10.1111/j.1757-6547.2011.00105.x/abstract.
This paper examines stephen jay Gould’s concept of science and religion as ‘nonoverlapping magisteria’ with reference to spiritualism, specifically the case of the cottingley fairies. it argues that this is a case in which the magisteria are neither separate nor overlapping but instead exist in a far more complex relationship. through an exploration of this complexity, this paper offers discussion of the relationship between religion and science. in doing so, it problematises the common use of the terms ‘faith’ and ‘belief’ to characterise the experience of religious conviction.
- Bransen, Jan. "Zoeken Naar De Juste Woorden: Charles Taylor Over Filosofie." In Charles Taylor: Een Mozaïek Van Zijn Denken, edited by Stefaan E. Cuypers and Willem Lemmens. Kapellen: Pelckmans, 1997. In Dutch.
- Braune-Krickau, Tobias. "Charles Taylors Religionsphilosophische Rehabilitierung Der Christlichen Religion in Ein Säkulares Zeitalter." Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 53, no. 3 (2011): 357-373. In German. http://www.degruyter.com/view/j/nzst.2011.53.issue-3/nzst.2011.022/nzst.2011.022.xml.
- Braybrooke, David. "Inward and Outward with the Modern Self." Dialogue: Canadian Philosophical Review 33, no. 1 (Dec., 1994): 101-108.
This essay on Charles Taylor's "sources of the self" ascribes great success to the book as a rich historical inventory of conceptions of the self. it argues, however, that Taylor gives too little attention to selves constructed as intersections of group- memberships (simmel's view). hence in his reflections on the social isolation and personal anxiety that he finds in selfhood nowadays he unduly favors private religion as a remedy. he ignores the social remedy of persons expanding and recombining group- memberships to serve enlarged benevolence and public- spiritedness. this omission also reflects an ill- considered rejection of utilitarianism.
- Brejdak, Jaromir. "Identity and Value, Non-Formal Ethics of Values in the Thought of Charles Taylor and Max Scheler (in Polish)." Kwartalnik Filozoficzny 36, no. 3 (2008): 111-131. In Polish.
In his 1913/1916 publication entitled 'formalism in ethics and non-formal ethics of values' max scheler develops the issue of person and value. in 'ordo amoris' (1916) he presents the missing link in the relation between person and value, and in 'ressentiment' (1912) he considers the relation in its inverted form. these three works constitute a whole that stresses the functional existence of values and its constitutive role for human identity in its individual and social dimensions. in 'sources of the self: The making of the modern identity' (1989), Charles Taylor, going back to the sources of the self, undertakes scheler's concept of the constitution of identity by values in its individual and social dimensions, giving them new life in the form of values as qualitative differences and their best account articulation. Taylor completes his analysis of values as qualitative differences with hermeneutical encouragement for seeking their sources in a quite theoretical way. scheler sees the vehicle of values and moral growth in exemplars of the person, which is an another way of thinking about value -- not in the terms of an eidos, but in the terms of real persons and their nonformal ethics. this paper considers the place of values in this nonformal method.
- Brena, G. L. "La Costruzione Dell' Identita' Moderna Secondo C Taylor." La Civilta' Cattolica 2 (1997): 579-590. In Italian.
- Brender, Mark. "The Multi-Faceted Charles Taylor." McGill News: Alumni Quarterly Summer (2000): 1-3.
- Breuer, Ingeborg. "Der Irrtum Der Desengagierten Vernunft: Ein Gespräch Mit Charles Taylor." In Welten Im Kopf: Profile Der Gegenwartsphilosophie, edited by Ingeborg Breuer, Peter Leusch and Dieter Mersch. Hamburg: Rotbuch, 1996. 195-202. In German.
- ———. "Rückgang Zu Den Quellen: Charles Taylors Arbeiten Gegen Den Gedächtnisschwund Der Moderne." In Welten Im Kopf: Profile Der Gegenwartsphilosophie, edited by Ingeborg Breuer, Peter Leusch and Dieter Mersch. Hamburg: Rotbuch, 1996. 181-194. In German.
- ———. Charles Taylor: Zur Einführung. Hamburg: Junius, 2000. In German.
- Brinkmann, Klaus. "Review of Hegel." History 62 (1977): 71-72.
- Brinkmann, S. "The Topography of Moral Ecology." Theory and Psychology 14, no. 1 (February, 2004): 57-80.
- ———. "Character, Personality, and Identity: On Historical Aspects of Human Subjectivity." Nordic Psychology 62, no. 1 (2010, April): 65-85.
- Briones, Pablo Lazo. "Charles Taylor: Pensador De Los Cruces Culturales." Revista De Filosofía 121, no. 40 (2008): 20-43. In Spanish.
- ———. "La Hermenéutica De La Construction De La Identidad Moderna : Una Relectura De Charles Taylor De Cara a Nuestro Mundo Multicultural." Estudios Sociológicos 25, no. 74 (2007): 463-489. In Spanish. http://www.jstor.org/stable/40421093;.
En el presente artículo se lleva a cabo una revisión crítica de la propuesta central del pensamiento de Charles Taylor con respecto a los espacios sociales multiculturales, es decir, sobre la propuesta de una reconstrucción hermenéutica de la identidad moderna que hemos heredado. Se proponen como tema de reflexión las posibles, y deseables, consecuencias éticas y jurídico-políticas de tal reconstrucción en lo que atañe a nuevas relaciones interculturales fincadas en una comprensión simbólica de talante interpretativo y autocrítico. Para ello, se revisan sintéticamente los principales momentos de la tesis tayloriana, presente en su libro Sources ofthe Self: The Making of Modern Identity, así como en otros de sus textos centrales, y se evalúa todo ello para defender una hipótesis propia, la consistente en sostener que estamos en condiciones de un cambio cultural a gran escala en nuestro mundo multicultural. ///
This is a critical revision of the central argument in the thought of Charles Taylor regarding multicultural social spaces, L e. the need of ahermeneutical reconstruction of the modern identity inherited by the contemporary world. The author sets out to weigh the possible and desirable ethical and legal-political consequences of such a reconstruction concerning new intercultural relations, from a symbolic understanding in an interpretive and self-critical vein. In so doing, a synthetic review of the highlights of Taylor's thesis in Sources of the Self: The Making of Modern Identity and other of his central texts is carried out, and then from an evaluation of this material a case is made for the hypothesis of this paper, namely, that the conditions for a large scale cultural change in our multicultural world have been reached.
- Broadbent, Ed. "Review of Reconciling the Solitudes." Montreal Gazette (July 10 1993, 1993): 13-15.
- Bromwich, David. "Culturalism, the Euthanasia of Liberalism." Dissent 42 (1995, Winter): 89-102.
- Brown, Robert. "Review of the Explanation of Behaviour." Philosophy 40, no. 154 (Oct., 1965): 344-348. In English. http://www.jstor.org/stable/3748952.
- Brown, Wendy. "The Sacred, the Secular, and the Profane : Charles Taylor and Karl Marx." In Varieties of Secularism in a Secular Age, edited by Michael Warner, Jonathan VanAntwerpen and Craig Calhoun. Cambridge, MA: Harvard University Press, 2010. http://books.google.com/books?id=FhVQf5jTod0C;;.
- Browne, Craig. "A Moral Order of Mutual Benefit." Thesis Eleven 86 (August, 2006): 114-125.
- ———. "Democracy, Religion and Revolution." Thesis Eleven 99, no. 1 (November 01, 2009): 27-47.
Charles Taylor’s conception of the relationship between democracy and social creativity developed through a critical synthesis of various traditions, including the romantic movement and liberal political philosophy. however, it is argued that Taylor’s understanding of the implications of religion and revolution significantly differentiates his standpoint from that of pragmatism and theories of democratic creativity. Taylor’s defence of religious transcendence is shown to give rise to tensions with the latter perspective. the theorists of democratic creativity suggest that democracy originates in the rupturing of religious significations and their closure of meaning. Taylor essentially inverts these arguments and perceives that the loss of transcendence may lead to a closed world structure. Taylor claims that the dilemmas of the modern immanent frame were prefigured in the french Revolution’s inability to generate an institutional form consistent with its understanding of democracy and that social creativity should be qualified in light of this historical experience.
- Browning, Don S. "Review of Philosophical Papers 1 and 2." Philosophy of the Social Sciences 19 (1989): 109-115.
- ———. "Review of Varieties of Religion Today: William James Revisited." The Journal of Religion 83, no. 2 (Apr., 2003): 306-308. In English. http://www.jstor.org/stable/1206910.
- Brownstein, Michael. "Conceptuality and Practical Action: A Critique of Charles Taylor's 'Verstehen' Social Theory." Philosophy of the Social Sciences 40, no. 1 (Mar., 2010): 59-83.
In their recent debate, hubert dreyfus rejects john McDowell's claim that perception is permeated with "mindedness" and argues instead that ordinary embodied coping is largely "nonconceptual." this argument has important, yet largely unacknowledged consequences for normative social theory, which this article demonstrates through a critique of Charles Taylor's 'verstehen' thesis. if dreyfus is right that "the enemy of expertise is thought," then Taylor is denied his defense against charges of relativism, which is that maximizing the interpretive clarity of social practices unequivocally makes for better practices. 'verstehen' social theory, I argue, must consider both the gains 'and' losses of the attempt to make the meaning of our practices explicit.
- Brumlik, Micha. "Das Rabbinische Verständnis Theologischer Wahrheit - Ein Vorläufer Pragmatistischer Wahrheitstheorien?" In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 780-796. In German.
- Brunkhorst, Hauke. "Die große Geschichte Der Exkarnation." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 44-77. In German.
- Bubandt, Nils and Martijn van Beek . Varieties of Secularism in Asia : Anthropological Explorations of Religion, Politics and the Spiritual. Abingdon, Oxon; New York: Routledge, 2012. In English.
Varieties of secularism is an ethnographically rich, theoretically well-informed, and intellectually coherent volume which builds off the work of talal asad, Charles Taylor, and others who have engaged the issue of secularism(s) and in socio-political life. the volume seeks to examine theories of secularism/secularity and examine concrete ethnographic cases in order to further the theoretical discussion. whereas Taylor's magisterial work draws up the conditions and problems of a belief in God in western modernity, it leaves unexplored the challenges posed by the spiritual in modernity outside of the north atlantic rim. this anthology seeks to begin that task. it does so by suggesting that the kind of secularity described by Taylor is only one amongst others. by attending to the shifting relationship between proper religion and 'bad faiths'; between politically valorised and embarrassing spiritual phenomena; between the new visibilities and silences of magic, ancestors, and religion in democratic politics, this book seeks to outline the particular formations of secularism that have become possible in asia from china to indonesia and from bahrain to timor-leste. -- book description.
- Buchanan, James. "In Search of the Modern Moral Identity: A Transversal Reading of Charles Taylor and the Communitarians." Soundings 78 (1995): 143-168.
- Buchheim, Thomas. "Negative Und Positive Freiheit. Überlegungen Zu Taylors Begriff Der Menschlichen Freiheit." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 239-260. In German.
- Buckley, James J. "A Return to the Subject: The Theological Significance of Charles Taylor's 'Sources of the Self'." Thomist: A Speculative Quarterly Review 55, no. 3 (July, 1991): 497-509.
Taylor's "sources of the self" is a massive challenge to the current theological consensus that modernity's turn to the subject is deeply problematic. although Taylor explicitly says that he aims neither to explicate nor to defend his theological convictions, "SS" has much to teach theologians about the correlation (in narrative, image, and "strong evaluations") of God and other sources of the self. on the other hand, Taylor's narrative does not do justice to the specificity of God for jews and christians; and his brilliant account of the good needs to provide examples of good people to be persuasive.
- Budäus, Dietrich and Dietrich Grüning. Kommunitarismus Als Reformperspektive? Eine Kritische Analyse Kommunitaristischer Vorstellungen Zur Geselleschafts- Und Verwaltungsreform. Berlin: Edition Sigma, 1997. In German.
- Buela, Alberto. "Review of the Ethics of Authenticity." Disenso 1 (1995, June): 73-74.
- Bulira, Waldemar. "Social Constructivism as Interpreted by Charles Taylor." In Charles Taylor's Vision of Modernity: Reconstructions and Interpretations, edited by Christopher Garbowski, Jan Paweł Hudzik and Jan Kłos. Newcastle upon Tyne: Cambridge Scholars Pub., 2009. 39-53.
- Bull, Malcolm. "Slavery and the Multiple Self." New Left Review, no. 231 (1998, Sept/Oct): 94-134.
- Burgess, Michael. "Review of Reconciling the Solitudes: Essays on Canadian Federalism and Nationalism
." International Affairs (Royal Institute of International Affairs 1944-) 70, no. 1 (Jan., 1994): 191. In English. http://www.jstor.org/stable/2620817.
- Burleigh, Michael. "The Fate of Christian Culture [Review of A Secular Age]." New York Sun (September 12, 2007, 2007). http://www.nysun.com/arts/fate-of-christian-culture/62481/.
- Burrell, David W. "Review of Brian J Braman, Meaning and Authenticity: Bernard Lonergan and Charles Taylor on the Drama of Authentic Human Existence." Notre Dame Philosophical Reviews (4 June, 2008). http://ndpr.nd.edu/news/23544-meaning-and-authenticity-bernard-lonergan-and-charles-Taylor-on-the-drama-of-authentic-human-existence/.
- Butchvarov, Panayot. "Review of Philosophical Arguments." International Studies in Philosophy 31, no. 4 (1999): 134-135.
- Butler, Jon. "Disquieted History in A Secular Age." In Varieties of Secularism in a Secular Age, edited by Michael Warner, Jonathan VanAntwerpen and Craig Calhoun. Cambridge, MA: Harvard University Press, 2010. 193-216. http://books.google.com/books?id=FhVQf5jTod0C;;;.
- Cady, Linell E. "Religious Imagination in a Late Secular Age: Extending Liberal Traditions in the Twenty-First Century." American Journal of Theology and Philosophy 32, no. 1 (2011): 23-42.
- Cairns, Alan C. "Review of Reconciling the Solitudes." Canadian Journal of Political Science / Revue Canadienne De Science Politique 27, no. 1 (Mar., 1994): 155-157. In English. http://www.jstor.org/stable/3229263.
- Calandín, Javier Gracia. "Identidades Complejas y Dinámicas. Redescubriendo El Potencial Hermenéutico De La Filosofía Política De Charles Taylor." Revista Española De Ciencia Política, no. 28 (03, 2012): 11-30. In Spanish. http://recp.es/index.php/recp/article/view/1/pdf.
This article focuses on the political philosophy of Canadian philosopher Charles Taylor, with a particular emphasis on the concept of identity. the author examines the relationship between modernity and both individual and collective identity. he also provides responses to critiques of Taylor's political views of communitarianism from a procedural liberalist point of view. Taylor's thoughts on philosophical hermeneutics, especially those related to human understanding and recognition, are also explored.
- ———. "¿Lo Justo Versus Lo Bueno? Sobre 'Lo Justo' En La Filosofía De Charles Taylor." Pensamiento: Revista De Investigación e Información Filosofíca 68, no. 257 (09/01, 2012): 413-426. In Spanish. http://search.ebscohost.com/login.aspx?direct=true&AuthType=ip,url,uid,cookie&db=phl&AN=PHL2199694&site=ehost-live.
The aim of this article is to analyze the famous confrontation between the right and the good. We start with the analysis of Charles Taylor about the different significances of the good and his criticism to a procedural and restrictive approach of the moral (such as Habermas and Kymlicka). Secondly, we review in depth the ethics of Taylor and we stress the vague remark of "the just" in the use of Taylor. Finally, we evaluate the deontological deficiencies of the ethics of Taylor and try to find other ways to complement it.
- Calano, Mark Joseph T. "Contextualizing Charles Taylor's Communitarian Ethics in Philippine Culture." Philosophia: International Journal of Philosophy 38, no. 2 (May, 2009): 141-154.
Culture is a potent source of ethical theory. this is evident in the realization of one's socially-embedded self. one's communal self is always already in an ethical attempt to live a good life. the social beliefs and practices of communities carry with it their conceptions of the good, which in turn are made practical in one's never-ending negotiation about one's identity. the dialectics between the self and the community demands a more contextualized understanding of this struggle in an attempt to capture the good life in terms that are intelligible to us.
- Caldwell, Marc. "Charles Taylor and the Pre-History of British Cultural Studies." Critical Arts 23, no. 342 (November, 2009): 373.
- Calhoun, Craig. "Morality, Identity, and Historical Explanation: Charles Taylor on the Sources of the Self." Sociological Theory 9 (1991): 232-264.
- ———. "Charles Taylor on Identity and the Social Imaginary." Cahiers Du PÉQ (Programme d'Études Sur Le Québec) 19 (June, 2000): 2-9.
- ———. "A Secular Age." European Journal of Sociology 49 (2008): 455-461.
- Campbell, James. "Review of Varieties of Religion Today: William James Revisited." Metaphilosophy 37, no. 1 (January, 2006): 130-146.
- Canon Taladriz, Francisco. "Las Relaciones Entre Etica y Lenguaje En La 'Era De La Ciencia'." Logos: Revista De Filosofía 22, no. 64 (1994): 97-106. In Spanish.
- Carman, Taylor. "First Persons: On Richard Moran's Authority and Estrangement." Inquiry 46 (2003): 395-418.
- Carnevale, Franco A. "Ethical Care of the Critically Ill Child: A Conception of "Thick" Bioethics." Nursing Ethics 12 (May, 2005): 239-252.
- ———. "Questions in Contemporary Medicine and the Philosophy of Charles Taylor." Canadian Journal of Nursing Research 39, no. 4 (December, 2007): 131-132.
- ———. "Charles Taylor, Hermeneutics and Social Imaginaries: A Framework for Ethics Research." Nursing Philosophy 14, no. 2 (2013): 86-95.
Hermeneutics, also referred to as interpretive phenomenology, has led to important contributions to nursing research. the philosophy of Charles Taylor has been a major source in the development of contemporary hermeneutics, through his ontological and epistemological articulations of the human sciences. the aim of this paper is to demonstrate that Taylor's ideas can further enrich hermeneutic inquiry in nursing research, particularly for investigations of ethical concerns. the paper begins with an outline of Taylor's hermeneutical framework, followed by a review of his key ideas relevant for ethics research. the paper ends with a discussion of my empirical research with critically ill children in Canada and france in relation to Taylor's ideas, chiefly social imaginaries. I argue that Taylor's hermeneutics provides a substantive moral framework as well as a methodology for examining ethical concerns.
- Carnevale, Franco A. and Daniel M. Weinstock. "Questions in Contemporary Medicine and the Philosophy of Charles Taylor: An Introduction." Journal of Medicine and Philosophy 36, no. 4 (August 01, 2011): 329-334.
This article provides an introduction to the articles in this theme issue. this collection examines epistemological, ontological, moral and political questions in medicine in light of the philosophical ideas of Charles Taylor. A synthesis of Taylor's relevant work is presented. Taylor has argued for a conception of the human sciences that regards human life as meaningful–deriving meaning from surrounding horizons of significance. an overview of the interdisciplinary articles in this issue is presented. this collection advances our thinking in the philosophy of medicine as well as the philosophy of Charles Taylor.
- Carrasco, Alejandro. Etica y Liberalismo: Reflexiones Politicas a La Luz De La Filosofia De Charles Taylor. Providencia, Santiago: RiL Editores, 2001. In Spanish.
- ———. "Etica y Liberalismo: Reflexiones Politicas a La Luz De La Filosofia De Charles Taylor." Anuario Filosofico 35 (2002): 504-506. In Spanish.
- Mark Carrigan and Charles Taylor. "Secularism and Multiculturalism: An Encounter with Charles Taylor."15 January, 2010. http://www.culturewars.org.uk/index.php/site/article/secularism_and_multiculturalism_an_encounter_with_charles_Taylor/.
- Carson, Ronald A. "On Metaphorical Concentration: Language and Meaning in Patient-Physician Relations." Journal of Medicine and Philosophy 36, no. 4 (August 01, 2011): 385-393.
Charles Taylor's retrieval of an expressivist understanding of persons, and of language as constitutive of meaning, contains promising insights for restoring moral connectedness between patients and physicians.
- Casabán Moya, Enric, ed. XV
Congrés Valencià De Filosofia: 'Joseph L. Blasco in Memoriam'
(València, Facultat De Filosofia i Ciècies De l'Educació 1, 2 i 3
d'Abril De 2004). Valencià: Bancaixa, 2005. In Spanish.
This volume includes thirty-nine papers by philosophers working in the geographic area of the valencian region. practically, all the main philosophical matters are considered: Ontology, epistemology, anthropology, logic, ethics, aesthetics, history of philosophy and political philosophy.
- Casanova, José. "Secular Imaginaries: Introduction." International Journal of Politics, Culture, and Society 21, no. 1--4 (2008): 1-4.
- ———. "A Secular Age: Dawn Or Twilight?" In Varieties of Secularism in a Secular Age, edited by Michael Warner, Jonathan VanAntwerpen and Craig Calhoun. Cambridge, MA: Harvard University Press, 2010. 265-281. http://books.google.com/books?id=FhVQf5jTod0C;;;;.
- Cassidy, Eoin. "Transcending Human Flourishing: Is there a Need for Subtler Language?" In The Taylor Effect: Responding to A Secular Age, edited by Ian Leask. Newcastle upon Tyne: Cambridge Scholars, 2010. 26-38.
- Castro, Sixto J. "El Poder De La Religión En La Esfera Pública." Estudios Filosoficos 60, no. 175 (Sept., 2011): 610-611.
- Caterino, Brian. "Review of Modern Social Imaginaries." New Political Science 27, no. 3 (September, 2005): 430-441.
- Catoggio, Leandro. "Límites y Alcances De La Fusión De Horizontes En La Comprensión Intercultural." Revista De Filosofía 40, no. 121 (2008): 65-82. In Spanish.
This paper analyses Charles Taylor's notion of horizons fusion, which comes from gadamer's hermeneutics (as Taylor avows). it discusses two problems, the first one is the role of this notion regarding the understanding between different comprehensive schemes; and the second one is the ambiguity of the fusion, which can be seen from two different points of view. either it refers to the fusion of different horizons, or it refers to an internal fusion in the context of one horizon, so that the first possibility becomes a mere appearance.
- Centeno, Jeffrey. "Charles Taylor: Towards an Ethics of Intercultural Dialogue." Philosophia: International Journal of Philosophy 38, no. 1 (2009): 13-32.
This article presents the hermeneutical role of culture in the process of understanding oneself seen within the larger context of culture. chosen as an interpretive framework to argue for this point is the contribution of Charles Taylor's dynamic theory of culture. the question of the self is interwoven with the discourse of culture. every identity is rooted in a cultural context, which informs the identity's unique character. that is why an adequate account of ethnic identity involves an elaboration of the fundamental relation between the self and culture. A deeper understanding of this truth can lead to meaningful encounters of the living realities of cultures.
- Cervantes, Fernando. "Phronêsis Vs Scepticism: An Early Modernist Perspective." New Blackfriars 91, no. 1036 (2010): 680-694. http://onlinelibrary.wiley.com/doi/10.1111/nbfr.2010.91.issue-1036/issuetoc.
Taking advantage of the way in which Charles Taylor hinges his account of the rise of modern secularity around the year 1500, this article attempts a reassessment of some aspects of early modern thought which have been prominent in recent studies. in particular, it focuses on the thin boundary between illusion and reality, on the lure of scepticism, and on the changing role of the aristotelian notion of phronêsis in human action.
Notes: Symposium on Charles Taylor with his responses.
- Ceyhan, Ayse. "Review of Reconciling the Solitudes." Revue De l'Institut De Sociologie 1 (1993): 454-457.
- Chakrabarty, Dipesh. "The Modern and the Secular in the West: An Outsider's View [Review of A Secular Age]." Journal of the American Academy of Religion 77, no. 2 (Jun., 2009): 393-403. In English. http://www.jstor.org/stable/20630129.
- Chandler, Hugh S. "Taylor's Incompatibility Argument." Dialogue: Canadian Philosophical Review 7 (Sept., 1968): 273-277.
In "the explanation of behaviour," Charles Taylor argues that one of the ways we commonly describe behaviour is incompatible with certain non-teleological explanations of the same behaviour. his argument needs patching up. when this is done, we see that we can hold that people do some things because they intend to do them, and also that every piece of intentional behaviour is caused by some physical antecedent not linked to the behaviour by a law governing action.
- Chapman, Jill Starr. "The Importance of Understanding Mr. Charles Taylor's Concept of "Genuine" Recognition for Different Human Cultures and Individuals.".
- Chatterjee, Partha. "A Response to Taylor's 'Modes of Civil Society'." Public Culture 3 (1990): 119.
- Chmielewski, Adam. "Particles in Space: Charles Taylor and Political Aesthetics." In Charles Taylor's Vision of Modernity: Reconstructions and Interpretations, edited by Christopher Garbowski, Jan Paweł Hudzik and Jan Kłos. Newcastle upon Tyne: Cambridge Scholars Pub., 2009. 22-38.
- Chodat, Robert. "Naturalism and Narrative, Or: What Computers and Human Beings can't do." New Literary History 37 (Fall, 2006): 685-706.
- Choi, Naomi. "Defending Anti-Naturalism After the Interpretive Turn: Charles Taylor and the Human Sciences." History of Political Thought 30, no. 4 (Dec., 2009): 693-718.
This article argues that while Charles Taylor's commitment to antinaturalism in the human sciences has been constant, the grounds for that commitment have changed significantly over time. what began as his critique of naturalism on empirical grounds was refashioned into a commitment on moral grounds, or more accurately, on the basis of there being no distinctly separable grounds between the scientific and the moral. Taylor shifted his descriptive phenomenological defence of antinaturalism to cast a much broader critique against an empiricist epistemology he saw underpinning all naturalist approaches in the human sciences. he calls attention to the speciousness of the ontological commitments of an empiricist epistemological outlook that tries to separate human agency from moral ontology, which he argues is itself a moral position. whether we want to go along with Taylor's specific moral outlook or not, what his arguments about the human sciences teach us is twofold: (1) Taylor's descriptive phenomenology shows how the scientific language of the natural sciences often cannot explain human phenomena without contradiction; (2) Taylor's hermeneutic realism teaches us the extent to which defending an antinaturalist philosophy of human sciences today necessitates moral argument.
- ———. "The Post-Analytic Roots of Humanist Liberalism." History of European Ideas 37, no. 3 (2011): 280-292.
Isaiah berlin and stuart hampshire's early engagements with logical positivism and ordinary language philosophy are examined as historical and philosophical reference points for locating an alternative -- interpretive and humanist -- tradition that developed within analytic philosophy at oxford in the 20th C. berlin and hampshire's writings show the legacy of an enduring idealist philosophy, one that nonetheless had to be revised and reinvented against the new empiricist challenges brought on by the rise of analytic philosophy. berlin and hampshire rejected idealism's metaphysical pretensions of the absolute in favor of the new empiricism's insistence on grounding philosophy in experience, but staunchly opposed applying the latter's narrowly 'scientistic' view of knowledge to human experience, reaffirming the indivisible connections between epistemological issues and moral and political issues. the idealist themes they expounded are most clearly evident in their arguments for an interpretive philosophy in opposition to the reductivist tendencies of logical positivism, and in their defense of humanist liberalism against the drive of analysis toward naturalism where inquiry into human life is concerned. as such, berlin and hampshire reveal the strong interpretive and humanist ways of reasoning from within the analytic tradition itself. moreover, these interpretive and humanist themes continue to have strong echoes, this paper argues, in the development of postanalytic political theory in the latter half of the 20th century through today, as further evinced in the ideas of bernard williams (1929-2003) and Charles Taylor (b. 1931). by calling attention to such continuities, this paper reveals how moral and political philosophy in the anglophone world lay not moribund but continued to develop in the heyday of analytic philosophy from the late '30s to the '50s and onward. (edited).
- Christian, William. "Review of Radical Tories by Charles Taylor and A Vision Beyond Reach by Joseph Levitt." Canadian Journal of Political Science / Revue Canadienne De Science Politique 16, no. 3 (Sep., 1983): 624-625. In English. http://www.jstor.org/stable/3227412.
- ———. "Review of George Grant: A Guide to His Thought and Northern Spirits: John Watson, George Grant, and Charles Taylor: Appropriations of Hegelian Political Thought." The Canadian Historical Review 90, no. 1 (2009): 190-193.
- Christians, Clifford. "Review of the Ethics of Authenticity." Journal of Communication 44, no. 1 (1994): 171.
- Cincunegui, Juan Manuel. "Ética Y Filosofía De La Psicología." Veritas: Revista De Filosofía y Teología 28 (03/01, 2013): 133-146. In Spanish. http://search.ebscohost.com/login.aspx?direct=true&AuthType=ip,url,uid,cookie&db=phl&AN=PHL2208894&site=ehost-live.
This article is part of the current debate between representatives from the disciplines of philosophy of mind and cognitive sciences on one hand, and the phenomenologists, on the other, about the status of consciousness and the nature of action. The recovery of the critical work of Canadian philosopher Charles Taylor, who in 'The Explanation of Behaviour' (1964) faced the behaviorist challenge to humanism, and whose principles are still largely present in the cognitivists doctrines, allows us to argue against the reductionist claim that the human can be explained through the nonhuman, without downplaying the importance of the mechanistic research in the relevant areas, but attentive to the inescapably teleological nature of action. And against the insistent forgetfulness in regard to the status of animals and nonhuman animals which means to recognize the need for a more fluid demarcation between the human, the nonhuman and the inanimate.
- Clark, Michael. "Humour and Incongruity." Philosophy 45 (1970): 20-32.
Traditional accounts of humour in terms of incongruity seem open to the objection that much that is incongruous is either not amusing, or amusing not simply because of its incongruity. the present paper seeks tentatively to present a version of the incongruity theory which is not open to this objection and which is really compatible with some of the other, ostensibly competing theories. very roughly, according to this version finding something humorous is enjoying what is seen as incongruous.
- Clark, Miriam Marty. "Human Rights and the Work of Lyric in Adrienne Rich." (2009): 65.
- Clark, Stephen R. L. "Taylor's Waking Dream: No One's Reply." Inquiry (June, 1991): 195-215.
Taylor recognizes the problems posed by the ideals of disengaged reason and the affirmation of ordinary life' for unproblematic commitment to other ideals of universal justice and the like. his picture of the modern identity' neglects too much of present importance, and he is too disdainful of platonic realism to offer a convincing solution. the romantic expressivism that he seeks to re-establish as an important moral resource can only avoid destructive effects if it is taken in his original and platonic context.
- Cloots, André, Stijn Latré, and Guido Vanheeswijck. "De Toekomst Van Het Christelijk Verleden: Marcel Gauchet Versus Charles Taylor Over De Essentie En De Evolutie Van Religie." Bijdragen, Tijdschrift Voor Filosofie En Theologie 73, no. 2 (2012): 143-167. In Dutch.
In this article, we will elaborate into detail the ambiguous relation between Marcel Gauchet and Charles Taylor with respect to the role of religion in general and Christianity in particular in the rise of the secular age, as presented in respectively 'Le désenchantement du monde' and 'A Secular Age'. Our inquiry unfolds by multiple steps. We start by looking at the great resemblances between both books. Our path continues by examining differences in their approach. These differences are twofold. First, we will examine the strains within their 'at face value' similar methodologies, in particular the strains between a transcendental, logical approach on the one hand and sensitivity for the inherent contingent and historical character of religious evolution on the other. Second, we will investigate the consequences of their divergent definitions of religions. This investigation leads us to focus on four aspects: the role of the axial religions; the significance of Incarnation and Reformation; the significance of Christianity as the "religion of the departure from religion"; the possibility of religious 'conversion'.
- Cockburn, David. "Review of Sources of the Self." Philosophical Investigations 14 (1991): 360-364.
- Cohen, Andrew Jason. "Does Communitarianism Require Individual Independence?" Journal of Ethics 4, no. 3 (July, 2000): 283-305.
Critics of liberalism have argued that liberal individualism misdescribes persons in ignoring the degree to which they are dependent on their communities. indeed, they argue that persons are essentially socially constituted. in this paper, however, I provide two arguments--the first concerning communitarian descriptive claims about persons, our society, and the communitarian ideal society, and the second regarding the communitarian view of individual autonomy--that the communitarian theory of alasdair MacIntyre, Charles Taylor, and michael sandel, relies on individuals either being independent from their communities or having a community-independent desire. this is indicative of a deep contradiction in communitarian thought.
- Colapiertro, Vincent M. "Review of Varieties of Religion Today: William James Revisited." American Catholic Philosophical Quarterly 81, no. 1 (Winter, 2007): 156-161.
- Colorado, Carlos. "Transcendence, Kenosis and Enfleshment : Charles Taylor's Religious Thought." Dissertation Abstracts International 71, no. 5-A (2010): 1593.
- Cometti, Jean-Pierre. "Charles Taylor Et l'Ideal Moral De l'Authenticité." Études (May, 1996): 631-640. In French.
- Connelly, James. "Respecting Nature?" Res Publica: A Journal of Legal and Social Philosophy 12, no. 1 (2006): 97-108.
This paper considers whether respect is a concept that can be applied fruitfully and cogently to nature and the environment. through an examination of the idea of nature, respect and an analysis of paul Taylor's book 'respect for nature', it argues that the concept of respect cannot be coherently and systematically applied to the natural world and that, if a reasoned justification for a noninstrumental view of nature is to be sought, it must be sought elsewhere, perhaps in the notion of care rather than respect 'per se'. (edited).
- Connolly, William E. "Taylor, Foucault, and Otherness." Political Theory 13, no. 3 (1985): 365-376.
- ———. "Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question James Tully." The American Political Science Review 90, no. 1 (1996): 181-182.
- ———. "Catholicism and Philosophy: A Nontheistic Appreciation." In Charles Taylor, edited by Ruth Abbey. New York: Cambridge University Press, 2004.
- ———. "Belief, Spirituality, and Time." In Varieties of Secularism in a Secular Age, edited by Michael Warner, Jonathan VanAntwerpen and Craig Calhoun. Cambridge, MA: Harvard University Press, 2010. http://books.google.com/books?id=FhVQf5jTod0C;;;;.
- Constantineau, Philippe. "Review of Hegel Et La Société Moderne." Dialogue: Canadian Philosophical Review 39 (2000): 823-836.
- Conway, Michael. "The Chaste Morning of the Infinite: Secularization between the Social Sciences and Theology." In The Taylor Effect: Responding to A Secular Age, edited by Ian Leask. Newcastle upon Tyne: Cambridge Scholars, 2010. 96-112.
- Cook, Christopher C. H. "Spirituality, Secularity and Religion in Psychiatric Practice." The Psychiatrist 34 (2010): 193-195.
- Cook, Ramsay. "Nation, Identity, and Rights: Reflections on W. L. Morton's Canadian Identity." Journal of Canadian Studies 29 (1994): 5-18.
- Cook, S. D. and Hendrik Wagenaar. "Navigating the Eternally Unfolding Present: Toward an Epistemology of Practice." American Review of Public Administration 42, no. 1 (2012): 3-38. In English. http://arp.sagepub.com/content/42/1/3.
The topic of the article is practice theory. using a detailed example from public administration, we first discus the shortcomings of the model of practice as applied knowledge that we have dubbed the received view. the first half of the article is a chronology of successive adaptations of the received view. these adaptations have gradually brought the received view more in accordance with the practice-oriented critique in social theory and research of recent years. these adaptations fall short, however, of offering a theoretical account that explains the relationships among practice, knowledge, and context. these adaptations do not enable us to show, as we wish to do, how knowledge and context can be explained in terms of--and are evoked within--practice, and not the other way round--and that this transpires within real worlds each of which has its own unique constraints and affordances, histories and futures. in the second half of the article, we pick up on a relational conception of practice, knowledge, and context in which practice is distinct and primary. to develop this aspect of practice theory, we make use of some key concepts from modern japanese philosophy. the nondualist posture of japanese philosophy gives rise to a useful conceptualization of the dynamic and fluid relationships among practice, the characteristics of the situation at hand, and the epistemic elements of practice itself. in this final section, we introduce three concepts that help capture this dynamic, relational understanding of practice: "actionable understanding," "ongoing business," and "the eternally unfolding present.".
- Cooke, Bill. "Can we Afford to be 'Post-Secular?'." Essays in the Philosophy of Humanism (A Journal of the American Humanist Association) 21, no. 1 (01/01, 2013): 93-103.
The notion of our moving to a "postsecular" age has become a topic of conversation. As has been seen with discussions of "secular", "secularity", and "secularism", much depends on what is meant by the term in question. This article surveys what some of the "postsecular" thinkers are saying and looks at how far their views actually differ from those of avowed secularists over the past century and a half. In light of this, it is then asked whether a "postsecular" situation is desirable or even possible.
- Cooke, Maeve. "Authenticity and Autonomy: Taylor, Habermas, and the Politics of Recognition." Political Theory 25, no. 2 (April, 1997): 258-288.
I discuss Taylor's essay and Habermas's response, focusing initially on Taylor's account of the politics of difference. I see difficulties in Taylor's emphasis on authenticity and a lack of precision concerning what is involved in demanding recognition of specific identity. here, I outline five distinct ways of understanding this demand. I then consider which of these five interpretations can be accommodated by Habermas's recent theory. I show how Habermas now separates morality from ethics less sharply than before, and argue that his constitutional state is more sensitive to difference than Taylor allows, although it cannot accommodate all forms of difference. however, unlike Taylor who thematizes the moral aspect of liberal political exclusion. Habermas can be criticized for failing to discuss the moral dimensions of inevitable exclusion of difference.
- Cooper, Barry. "Taylor-made Canada." Literary Review of Canada 5 (Feb, 1996): 19-22.
- ———. "An Invented Tradition: Review of Robert Meynell: Canadian Idealism and the Philosophy of Freedom: C. B. Macpherson, George Grant, and Charles Taylor. (Montreal and Kingston: McGill-Queen's University Press, 2011. Pp. Xv, 303.)." Rev Pol the Review of Politics 74, no. 03 (2012): 535-538. In English.
- Corngold, Josh. "Agregiously Conflated Concepts: An Examination of 'Toleration as Recognition'." Philosophy of Education: Proceedings of the Annual Meeting of the Philosophy of Education Society (2005): 263-271.
- Cortés Rodas, Francisco. "Particularismo
Ético y Universalismo Moral: Consideraciones Críticas Sobre Las
Concepciones De Racionalidad Práctica y Del 'Yo' En Charles Taylor." Estudios De Filosofia 15-16 (Feb., 1997): 179-193. In Spanish.
They are considered in this article, first, the notion of practical rationality, the notion of person, and the diagnosis of modernity carried out by Charles Taylor's 'sources of self: The making of the modern identity'. second, and starting from the communicative view of practical rationality by Habermas, the author makes some critical notes to Taylor's posture trying to reveal so the problems arising from defining practical rationality from an ethical perspective.
- Costa, Paolo. "Sfera Pratica e Argomentazione Trascendentale in Sources of the Self." Fenomenologia e Società 19 (1996): 70-77. In Italian.
- ———. "Modernità e Trascendenza." Paradigmi 18 (2000): 601-617. In Italian.
- ———. Verso Un Ontologia Dell'Umano. Antropologia Filosofica e Filosofia Politica in Charles Taylor. Milano: Unicopli, 2001. In Italian.
- ———. "Review of Modern Social Imaginaries." La Societa Degli Individui 21, no. 3 (2004): 177-180. In Italian.
- Costello, Stephen. "Beyond Flourishing: “Fullness” and “Conversion” in Taylor and Lonergan." In The Taylor Effect: Responding to A Secular Age, edited by Ian Leask. Newcastle upon Tyne: Cambridge Scholars, 2010. 39-52.
- Coulter, Dale M. "Wrestling with Charles Taylor." First Things (03/04, 2014): 04/01/2014. http://www.firstthings.com/blogs/firstthoughts/2014/03/on-secularity-and-social-imaginaries.
- Coulthard, Glen S. "Subjects of Empire: Indigenous Peoples and the 'Politics of Recognition' in Canada." Contemporary Political Theory 6, no. 4 (Nov., 2007): 437-460.
Over the last 30 years, the self-determination efforts and objectives of indigenous peoples in Canada have increasingly been cast in the language of 'recognition'. in this paper, I employ frantz fanon's critique of hegel's master-slave dialectic to challenge the now hegemonic assumption that the structure of domination that frames indigenous-state relations in Canada can be undermined via a liberal politics of recognition. against this assumption, I argue that instead of ushering in an era of peaceful coexistence grounded on the hegelian ideal of 'reciprocity', the contemporary politics of recognition promises to reproduce the very configurations of colonial power that indigenous demands for recognition have historically sought to transcend. (edited).
- Craft, Robert. "A New Interpretation of Hegel?" In Current Convictions: Views and ReviewsKnopf, 1977. 244-255.
- Crawford, Michael Sean. "Richard Rorty's Inquiry Monism." Eidos: The Canadian Graduate Journal of Philosophy 11, no. 1-2 (June, 1993): 93-110.
- Cremaschi, Sergio. "Charles Taylor e Le due Facce Dell'Individualismo." Iride 9, no. 18 (Aug., 1996): 466-472. In Italian.
Ci si propone di ricostruire la diagnosi dell'individualismo occidentale svolta da Charles Taylor. L'originalità di questa diagnosi sta nell'individuare le cause del "disagio della modernità" nell'incapacità di rendere esplicite le "intuizioni morali" imperniate intorno all'ideale rousseauiano di "autenticità". gli ostacoli a quest'opera di esplicitazione vengono dalla filosofia morale anglosassone prevalente, che evita ogni discorso esplicito sui beni, e dai neonietzschiani che confondono l'ideale 'morale' dell'autenticità con la dottrina 'etica' del relativismo.
- Crespo, Alberto. "El Poder De La Religión En La Esfera Pública." Persona y Derecho, no. 64 (07, 2011): 249-253. In Spanish.
- Cristando, Wayne. "Review of Sources of the Self." Political Theory Newsletter 2, no. 2 (1990): 224-230.
- Cristi, Renato. "Participación, Representación y Republicanismo." Anuario Filosofico 36, no. 1-2 (2003): 53-81. In Spanish.
A critical examination of kymlicka's conception of republicanism as a mediation between liberalism and communitarianism. the difficulties encountered by kymlicka's view are traced to the holistic ontology republicanism shares with communitarianism. mediation with liberalism is better attained by expanding the range of participation beyond the political sphere and a recognition of the value of representation.
- Cristi, Renato and J. Ricardo Tranjan. "Charles Taylor y La Democracia Republicana." Revista De Ciencia Politica 30 (2010): 599-615. In Spanish.
- Reprinted as: "Charles Taylor y La Democracia Republicana." In Domocracia Republicana/Republican Democracy, edited by Renato Cristi and J. Ricardo Tranjan. Santiago: LOM Ediciones, 2012. 35-57. In Spanish. http://www.wlupress.wlu.ca/Catalog/Taylor-charles.shtml;.
- Translated as: "Charles Taylor and Republican Democracy." In Democracia Republicana/Republican Democracy, edited by Renato Cristi and J. Ricardo Tranjan. Santiago, Chile: LOM Ediciones, 2012. 87-105. http://www.wlupress.wlu.ca/Catalog/Taylor-charles.shtml.
- Crittenden, Jack. Beyond Individualism: Reconstituting the Liberal Self. Oxford: Oxford University Press, 1992.
- ———. "The Social Nature of Autonomy." Review of Politics 55, no. 1 (1993): 35-65.
- Crittenden, Paul James. "A Secular Age: Reflections on Charles Taylor's Recent Book." Sophia: International Journal for Philosophy of Religion, Metaphysical Theology and Ethics 48, no. 4 (Nov., 2009): 469-478.
Charles Taylor in 'A secular age' describes the modern secular age as one in which "the eclipse of all goals beyond human flourishing...falls within the range of an imaginable life for masses of people". this article reflects on his historico-analytic investigation of the emergence of modern secularity and his account of how it shapes the current conditions of belief. Taylor challenges the widespread presumption against belief mainly on ethical considerations, especially what counts as human fulfillment. the article argues that he fails to deal adequately with epistemic considerations bearing on belief and unbelief. furthermore, his argument is weakened by a surprising absence of attention to the primary account of human fulfillment in greek philosophy as a central element in the christian tradition.
- Crone, Manni. "Autenticitet Og Kritisk Sprogfaelleskab Hos Charles Taylor [Authenticity and the Critical Linguistic Community of Charles Taylor]." Dansk Sociologi 13, no. 4 (December 2002, 2002): 27-40.
- Cuchumbé Holguín, Nelson Jair. "La Crítica De Taylor Al Liberalismo Precedimental y a La Racionalidad Práctica Moderna." Ideas y Valores 59, no. 143 (Aug., 2010): 33-49. In Spanish.
The article examines Charles Taylor's critique of the model of procedural liberalism and the modern conception of practical rationality. the starting point is that Taylor's critique is based on contributions of the substantive philosophical tradition, which makes possible an alternative liberalism, different from procedural liberalism. to prove this point of view, the paper starts out with an analysis of Taylor's approach to the debate between alternative liberalism and procedural liberalism. secondly, it explains the conception of practical rationality suggested by Taylor in his attempt to justify alternative liberalism. finally, it affirms that Taylor's conception of practical rationality questions the instrumental world view that justifies the priority of individuals and their rights in society.
- ———. "El Aporte Filosófico De Gadamer y Taylro a La Democracia: Actitud De Diálogo Abierto y Reconocimiento Recíproco." Praxis Filosofica 35 (07/01, 2012): 131-149. In Spanish.
The problem of dialogue between partners with different cultural expressions is one of the most notable challenges facing democratic societies today. This article addresses the key problem in the philosophical contributions of Hans Georg Gadamer and Charles Taylor. Central question is posed as: what attitudes merit promotion partners with incompatible cultural traditions to build democratic and multicultural political unit? It invokes a principle of argument the idea that open dialogue and mutual recognition are two attitudes unavoidable in any attempt to build healthy and multicultural democratic polity.
- Cunningham, Lawrence S. "One Hundred Years on [Review of Varieties of Religion Today]." Review of Politics 64, no. 4 (Autumn, 2002): 750-752. http://www.jstor.org/stable/1408753.
- Curley, Augustine J. "Review of Varieties of Religion Today: William James Revisited." Library Journal 127, no. Feb (2002).
- Curran, Mary Bernard. "Expressive Individualism: A Change in the Idea of the Good and of Happiness." Heythrop Journal: A Bimonthly Review of Philosophy and Theology 54, no. 6 (11/01, 2013): 978-991.
I propose an 'intellectual genealogy' of the widespread contemporary lifestyle called 'expressive individualism', tracing it back first to the cult of the artist as genius, which flourished during the 19th century, but which has been democratized and universalized in our time. I then trace it back one step further, somewhat surprisingly, to the altered depiction of Lucifer John Milton gives in his poem 'Paradise Lost'. Milton's Lucifer rejects not only Jesus as the highest creature, he rejects the Father as father; he announces 'I know none before me; I am self-begot.' To the extent that we embrace the ethic of 'expressive individualism', therefore, we are implicitly committed to Milton's Lucifer as an archetype for human fulfilment, which I suggest, however, is a toxic model.
- Curtis, William M. "Liberals and Pluralists: Charles Taylor Vs John Gray." Contemporary Political Theory 6, no. 1 (Feb., 2007): 86-107.
Charles Taylor and john gray offer competing liberal responses to the contemporary challenge of pluralism. gray's morally minimal ''modus vivendi' liberalism' aims at peaceful coexistence between plural ways of life. in contrast, Taylor's 'hermeneutic liberalism' is based on dialogical engagement with difference and holds out the possibility that incompatible values and traditions can be reconciled without oppression or distortion. although Taylor's theory is superior to gray's because it recognizes that dialogue is crucial for respecting pluralism, both theories fail to fully articulate the ethical ideal of citizenship that they imply. citizens who are able to dialogically engage with pluralism must be cultivated through liberal education to possess certain ethical traits, and this requirement inevitably limits the range of pluralism liberal societies can accommodate. the theoretical overemphasis on pluralism in recent liberal theory serves to obscure this point. (edited).
- Cusinato, Guido. "Trascendenza Dal sé Ed Espressività: Costituzione Dell'Identità Personale Ed Esemplarità." Acta Philosophica: Pontificia Universita Della Santa Croce 21, no. 2 (2012): 259-284. In Italian.
There have been innumerable attempts to characterize personal identity either in terms of psychological continuity or in terms of the linear and self-referential process of reproduction of one's self. I will defend the thesis according to which personal identity emerges mainly as a process of transcendence of one's own "minimal self". It is precisely by means of this critical distancing from his self, I contend, that the individual learns to see himself under a new perspective as far as to experience his self as a surprise. Amazed at his own self, he lives a reawakening which leads him to a transformation of his way of living. This transcendence of the self cannot take place self-referentially but only through the force of an example provided by another person. Such act neither aims at the annihilation of the individual, nor does it contrast with self-love. It is in conflict merely with what Harry Frankfurt calls "self-indulgence". The idea of a transcendence of the self is already to be found in Plato, who fostered the overcoming of and purification from 'amathia' (in the sense of a "not knowing but pretending to know") and from an excessive love of oneself. Indeed, these latter would be the two grave diseases which render formless the soul of a human being, for they stand in the way of the 'cura sui'. The same theme will reappear in Max Scheler's phenomenological reduction, which endeavours to bracket egocentrism (construed as excessive love of oneself) in order to give a form to the personal identity.
- Cuypers, Stefaan E. and Willem Lemmens, eds. Charles Taylor: Een Mozaïek Van Zijn Denken. Kapellen: Pelckmans, 1997. In Dutch.
- Dacey, Austin. "One Damned Thing After another: Review of A Secular Age." Free Inquiry 28, no. 5 (August-Sept., 2008): 57.
- Dafne, Didanec. "The Modern Man in the Precipice between Descartean Ideal of Morality and the (Post)Modern Cultural Habitus." Filozofska Istrazivanja 28, no. 1 (2008): 137-154.
- Dallmayr, Fred. "Nomolatry and Fidelity: A Response to Charles Taylor." In Small Wonder: Global Power and its Discontents . Lanham, MD: Rowman & LIttlefield Publishers, 2005.
- ———. "Post-Secular Faith: Toward a Religion of Service." Revista De Ciencia Politica 28, no. 2 (2008): 3-15.
- ———. "A Secular Age? Reflections on Taylor and Panikkar." International Journal for Philosophy of Religion 71, no. 3 (June, 2012): 189-204. http://link.springer.com/article/10.1007%2Fs11153-012-9340-y.
During the last few years two major volumes have been published, both greatly revised versions of earlier gifford lectures: Charles Taylor’s A secular age (2007) and raimon Panikkar’s the rhythm of being (2010). the two volumes are similar in some respects and very dissimilar in others. both thinkers complain about the glaring blemishes of the modern, especially the contemporary age; both deplore above all a certain deficit of religiosity. the two authors differ, however, both in the details of their diagnosis and in their proposed remedies. Taylor views the modern age—styled as “secular age”—as marked by a slide into secular agnosticism, into “exclusive humanism”, and above all into an “immanent frame” excluding theistic “transcendence”. although sharing the concern about “loss of meaning”, panikkar does not find its source in the abandonment of (mono)theistic transcendence; on the contrary, both radical transcendence and agnostic immanence are responsible for the deficit of genuine faith. for him, recovery of faith requires an acknowledgment of our being in the world, as part of the “rhythm of being” happening in a holistic or “cosmotheandric” mode. in classical indian terminology, while Taylor’s emphasis on the transcendence-immanence tension reflects ultimately a dualistic perspective (dvaita), Panikkar’s holistic notion of the rhythm of being captures the core of advaita vendanta.
- ———. "Nomolatry and Fidelity." In Theology and Public Philosophy: Four Conversations, edited by Kenneth L. Grasso and Cecilia Rodriguez Castillo. Lanham, Maryland: Lexington Books, 2012. 31-38.
- Danaher, William J. "Beyond Imagination: Mutual Responsibility and Interdependence in the Body of Christ and the Reinvention of Canadian Anglicanism." Anglican Theological Review 93, no. 2 (Spring, 2011): 219-241.
- Daniels, L. B. "Behavior Strata and Learning." Educational Theory 20 (Sept., 1970): 377-386.
Charles Taylor (the explanation of behaviour) explicates a three-level stratification of types of explanation of animate behavior, including two sorts of teleological explanation. perhaps due to an ambiguity in ryle's account of dispositions, recent attempts to prepare stratified dispositional accounts of behavior, with learning in mind, are imperfect. Taylor's explication is used to clarify attempts by t. f. green and b. p. komisar to explicate learning in terms of rules.
- Danto, A. C. "The Greatness of Narcissus [Review of the Ethics of Authenticity and Multiculturalism and 'the Politics of Recognition']." Times Literary Supplement Jan. 29, 1993 (1993): 5-6.
- Danz, Christian. "Religion Als Selbsdeutung. Charles Taylors Beitrag Zur Religionstheoretischen Debatte Der Gegenwart." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 475-492. In German.
- Daoust, Valérie. "Foucault Et Taylor Sur La Vérité, La Liberté Et l'Identité Subjective: Le Vouloir-Dire-Vrai Dans La 'Parrêsia'." Symposium: Canadian Journal of Continental Philosophy (Revue Canadienne De Philosophie Continentale) 13, no. 2 (Sept., 2009): 5-24. In French.
Cet article traite de la question de la relation entre la vérité, la liberté et l'identité dans la pensée de michel foucault. en considérant la critique de foucault par Charles Taylor, dans son article "foucault on freedom and truth", j'analyse les implications de l'hypothèse répressive sur la sexualité et la prétendue impossibilité d'une libération par la vérité. le refus par foucault de considérer l'identité homosexuelle comme une identité fixe relevant d'une connaissance de soi nous conduit à son projet d'existence esthétique. cette vie créatrice, comme nous le verrons dans ses cours 'le gouvernement de soi et des autres', implique un certain rapport à soi qui nécessité néanmoins un rapport à l'autre. au sein de ce rapport, ainsi que dans le vouloir-dire-vrai de la 'parrêsía', on trouve des conceptions de vérité et de liberté qui échapperaient à la critique Taylorienne et qui s'ouvrent sur d'autres possibilités de pratiques de la liberté.
- Das, Veena. "Modernity and Biography: Women's Lives in Contemporary India." Thesis Eleven 39 (1994): 52-62.
- Dauenhauer, Bernard. "Taylor and Ricoeur on the Self." Man and World: An International Philosophical Review 25, no. 2 (April, 1992): 211-225.
- Davey, Nicholas. "Nietzsche and Habermas: On Objectivity." New Nietzsche Studies: The Journal of the Nietzsche Society 2, no. 1-2 (Sept., 1997): 61-83.
- Davis, Steven. "Charles Taylor on Expression and Subject-Related Properties." Canadian Journal of Philosophy 18 (Sept., 1988): 433-447.
The paper is a critical discussion of two topics, expression and subject related properties, in Charles Taylor's "human agency and language". i argue that one way of understanding Taylor's use of 'expression' is to embed it in speech act theory. further, i try to show in what way expression is subject-related. finally, i claim that the argument which Taylor gives to show that secondary qualities are not objective properties cannot be applied to expression and thus, that it remains an open question as to whether there can be an objective science of expression.
- Davydova, I. and W. Sharrock. "The Rise and Fall of the Fact/Value Distinction." Sociological Review 51, no. 3 (August, 2003): 357-375.
- Day, Richard J. F. "Charles Taylor and the Limits of Recognition." In Multiculturalism and the History of Canadian Diversity. Toronto: University of Toronto Press, 2000.
- De Briey, Laurent. "Review of Charles Taylor Et l'Interpretation De l'Identité Moderne " Revue Philosophique De Louvain 97 (1999): 704-709
Notes: Guy Laforest et Philippe de Lara, eds.
- De Cosse, David E. "Freedom of the Press and Catholic Social Thought: Reflections on the Sexual Abuse Scandal in the Catholic Church in the United States." Theological Studies 68, no. 4 (December, 2007): 865-899.
- De Graef, O. "Sources of the Same: Singulariteit En Begronding in Charles Taylor En William Wordsworth." Tijdschrift Voor Filosofie 60, no. 3 (Sept., 1998): 501-520. In Dutch.
This essay takes as its point of departure Charles Taylor's contention in 'sources of the self', that literature--and in particular the poetry associated with what he calls 'romantic expressivism'--enables an articulation of constitutive goods that can figure as a viable alternative for the theistic support of our moral commitments. while Taylor deserves credit for his honest attempt to take literature philosophically seriously, his cavalier treatment of the actual texts he invokes to underpin his argument tends to thwart his enterprise. by way of a preliminary, broadly deconstructive reading of a set of texts also used by Taylor (the material of william wordsworth's 'immortality ode'), I argue that literary texts simultaneously invite and resist transcendentalizing interpretations, such as Taylor's. (edited).
- De Haro, Honrubia. "El Carácter Ambiguo De La Fusión De Horizontes En La Hermenéutica Filosófica De Hans-Georg Gadamer." Contrastes: Revista Interdisciplinar De Filosofia 14, no. 1-2 (2009): 81-97. In Spanish.
In this paper I analyse Charles Taylor's notion of horizons fusion, which comes from gadamer's hermeneutics (as Taylor avows). two problems are discussed: On the one hand, the role of this notion regarding the understanding between different comprehensive schemes and, on the other hand the ambiguity of fusion in itself, insofar as it can be seen either as the fusion of different horizons, or as an internal fusion in the context of one horizon. thus, the first possibility becomes a mere appearance.
- de Lara, Philippe. "Les Voies De La Raison Pratique." In Charles Taylor Et l’interprétation De l’identité Moderne, edited by Guy Laforest and Philippe de Lara. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 369-370. In French.
- De Luca, Roberto. "Charles Taylor on Appraising Modernity." The Palmer House Hilton, Chicago, IL. Apr 02, 2009, 2009.
- De Miguel, Jorge Raúl. "Verdad, Lenguaje y Comunidad En Rorty y Taylor." In Visiones Filosóficas De La Democracia, edited by Jorge Raúl De Miguel. Rosario: AADIE, 2000. 59-82. In Spanish.
- ———. "Taylor: La Identidad Del Yo y Sus Riesgos." Estudios De Filosofía Práctica e Historia De Las Ideas 3, no. 3 (2003): 33-37. In Spanish.
- ———. "Religión y Democracia En Charles Taylor." Enfoques: Revista De La Universidad Adventista Del Plata 15, no. 1 (Oct., 2003): 19-35. In Spanish. http://dialnet.unirioja.es/servlet/autor?codigo=1883708.
El trabajo confronta la postura de Charles Taylor y de isaiah berlin en torno a la cuestión de la libertad y sus sentidos negativo y positivo. el cotejo de ambas posiciones muestra las diferencias entre los autores en la concepción del liberalismo y la democracia. las críticas que Taylor dirigió a berlin son claros exponentes de su propósito más general de enlazar la autonomía moral kantiana y el expresivismo romántico, como superación del sujeto desvinculado propuesto por la modernidad inicial. la libertad positiva, a su juicio, es compatible con el republicanismo y la democracia, pues se vincula a la autodeterminación del ciudadano. aunque destaca el aporte de Taylor, el balance final tendrá en cuenta los riesgos de su perspectiva.
- ———. "Inclusión y Exclusión Democráticas." Erasmus: Revista Para El Diálogo Intercultural VII, no. 2 (2005): 215-226. In Spanish.
- ———. "Perspectivas Filosóficas Sobre Los Derechos Humanos y El Consenso Intercultural." In Desarrollo y Equidad, edited by Dorando J. Michelini, Jutta H. Wester, Armando Chiappe and Eduardo O. Romero. Río Cuarto: ICALA, 2005. 621-626. In Spanish.
- ———. "Reseña Bibliográfica: Ruth Abbey, Ed., Charles Taylor." Erasmus: Revista Para El Diálogo Intercultural VII, no. 1 (2005): 117-122. In Spanish.
- ———. "Taylor y Berlin Sobre La Cuestión De La Libertad." Enfoques: Revista De La Universidad Adventista Del Plata 19, no. 1-2 (2007): 19-26. In Spanish.
This paper confronts the positions of Charles Taylor and isaiah berlin regarding the issue of freedom in its positive and negative senses. an analysis of both positions show the differences between them regarding liberalism and democracy. Taylor's critics to berlin are clear examples of a more general goal of linking kantian moral autonomy and romantic expressivism, as a way of moving beyond the isolated subject proposed by initial modernism. according to him, positive freedom is compatible with republicanism and democracy, since it is linked to the self-determination of citizens. even though Taylor's contributions are mentioned, a final assessment will take into account the risks of his view.
- De Sousa, Ronald. "Seizing the Hedgehog by the Tail: Taylor on the Self and Agency." Canadian Journal of Philosophy 18 (Sept., 1988): 421-432.
- ———. "Bashing the Enlightenment: A Discussion of Taylor's 'Sources of the Self'." Dialogue: Canadian Philosophical Review 33, no. 1 (Dec., 1994): 109-123.
Central to Taylor's critique of modernism is his insistence that overarching frameworks, especially religious ones, are necessary to our sense of self and to our capacity for living morally. Taylor stands in the breach between modernism and post-modernism, fighting both: With one hand against the enlightenment attempt to bring value down to nature, and with the other against the post-modernist claim to be able to do without evaluative frameworks altogether. in this paper, I argue that despite notable feats of intellectual heroism, Taylor fails in both campaigns.
- de Vries, Hent. "Tiefendimension Von Säkularität." Deutsche Zeitschrift Für Philosophie 57, no. 2 (May, 2009): 301-318. In German. http://dx.doi.org/10.1524/dzph.2009.0026.
To analyse and explain Charles Taylor's understanding of secularity in terms of "optionality" or "plurality" and to illuminate the nature of the hypothetical stance and the virtuality of beliefs it entails requires one to engage in a larger than empirical and, as it were, deeper than merely historical inquiry, one that is, if not metaphysical, then at least ontological or preontological. the conditions of the secular age should, on this view, not be confused with the epistemological or, more broadly normative, criteriological terms that categorize experience and the search for the spiritual "fullness". as a consequence, neither specific elements or forms of belief nor their successive repudiation, neither historical nor empirical, neither sociological nor psychological findings will ever allow us to determine where or when, exactly, secularity begins, let alone suspect whether (where or when) it might very well come to an end. what is required is, rather, to take a step back and to investigate why and how the advocacy of "public secularity" and the broader assumption of the eventual practical and existential demise or irrelevance of faith -- which has been falsified by recent trends and current affairs in "global religion" -- could have emerged as a theoretical construct (and communis opinio) at all.
- ———. "The Deep Conditions of Secularity." Modern Theology 26, no. 3 (2010): 382-403. http://onlinelibrary.wiley.com/doi/10.1111/j.1468-0025.2010.01614.x/abstract.
In modern societies and cultures today, religion is widely perceived as basically even if not merely trivially ?optional.? this is a contention strongly advocated by Charles Taylor, most notably in his monumental A secular age. throughout his career, Taylor has made the question of religion in modernity the core of his interests. in his most recent work, A secular age, Taylor addresses challenging issues of what he calls the ?contemporary spiritual experience? and speaks to ?the spiritual hungers and tensions of secular modernity.? I critically consider three aspects of this immensely suggestive if not uncontroversial work: (1) I examine whether there is in fact a possible reversibility or revisability to the so-called ?optional? nature of belief that Taylor thinks is characteristic of the secular age; (2) I scrutinize Taylor's notion of ?immediacy? of belief in the same milieu; (3) I interrogate his use of the term ?fullness? in delineating the temper of the secular age.
Notes: Symposium: Charles Taylor, A Secular Age.
- De Zan,María Elena Candioti de. "Sobre La Posible 'Superación' De La Epistemología." Topicos: Revista De Filosofia De Santa Fe 8-9 (2001): 175-181. In Spanish. http://redalyc.uaemex.mx/pdf/288/28800908.pdf.
The aim of this work is to analyze the current situation of epistemology, and those critics, such as those presented by Rorty and Taylor, that indicate the necessity of overcoming. it is intended to show that the foundational project and ideas of exact representation, elementary experience and incorrigibility, which from modernity conditioned epistemology, are untenable. however, a new form of philosophical reflection that considers the plot knowledge/language/action, can be thought. this new perspective implicates to attend to the multiples games of language in which knowledge can be taken configurating the epistemological field from other interrogations.
- Defoort, Carine. "Review of Wat Betekent Religie Vendaag? by Charles Taylor." Tijdschrift Voor Filosofie 66, no. 3 (DERDE KWARTAAL, 2004): 610-611. In Dutch. http://www.jstor.org/stable/40889766.
- Dell'Olio, Andrew,J. "God, the Self, and the Ethics of Virtue." Philosophy and Theology: Marquette University Quarterly 11, no. 1 (1998): 47-70.
The underlying assumption is that an ethics of virtue, unlike an ethics of duty, is best developed independently of a conception of God. in this paper I argue that this view is misleading and obscures the need of virtue ethics for the concept of God. in making my philosophical point, I look to the work of Charles Taylor and suggest that any contemporary ethics of virtue, in order to meet its own desired aim of retrieving a viable moral self, requires a "deep" conception of the good, and that the most viable source for this conception is the theistic notion of God. on this account, the ethics of virtue turns out to be no more independent of the concept of God than an ethics of duty or obligation. (edited).
- Den Uyl, Douglas,J. and Douglas B. Rasmussen. "The Myth of Atomism." The Review of Metaphysics 59, no. 4 (June, 2006): 841-868. http://www.jstor.org/stable/20130703.
- Denis, Serge. "Note Critique: Rapprocher Les Solitudes. Écrits Sur Le Fédéralisme Et Le Nationalisme Au Canada." Revue d'Histoire De l'Amérique Française 47, no. 2 (automne, 1993): 257-263.
- Derbyshire, Jonathan. "Review of A Secular Age." The Philosopher's Magazine 40 (1st Quarter, 2008). http://jonathanderbyshire.typepad.com/blog/2007/11/a-secular-age.html.
- Descombes, Vincent. "Review of the Ethics of Authenticity." Raritan 13 (1994): 102-123.
- ———. "Is there an Objective Spirit?" In Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, translated by Daniel M. Weinstock, edited by James Tully and Daniel M. Weinstock. Cambridge: Cambridge University Press, 1994. 96-118. In English. http://dx.doi.org/10.1017/CBO9780511621970.009.
- ———. "Pourquoi Les Sciences Morales Ne Sont-Elles Pas Des Sciences Naturelles?" In Charles Taylor Et l'Interprétation De l'Identité Moderne, edited by Guy Laforest and Philippe de Lara. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 53-78. In French.
- ———. "Replies." Inquiry 47, no. 3 (June, 2004): 267-288.
- Desmond, William. "Review of A Catholic Modernity?" Modern Theology 19, no. 1 (January, 2003): 143-145.
- DeSouza, Nigel. "Models of Moral Philosophy: Charles Taylor's Critique of Jürgen Habermas." Eidos: The Canadian Graduate Journal of Philosophy 15, no. 1 (1998): 55-78.
This essay reconstructs Charles Taylor's three critiques of Jürgen Habermas's theories. each critique is made on a different level: (1) the individual: It is a serious weakness that Habermas's theory cannot grapple with the question of "why be moral?"; (2) the socio-political: Justice must be and is treated as one good among many; (3) the global/intercultural: Habermas's account of modernity involves an acultural narrative of the history of western civilization. in all these criticisms, Taylor is pointing to the need for a richer, less procedurally determined and less narrow model of moral philosophy. only such a model will be truly effective and meaningful.
- ———. "Review of Northern Spirits: John Watson, George Grant, and Charles Taylor: Appropriations of Hegelian Political Thought by Robert Sibley." University of Toronto Quarterly 79, no. 1 (2010): 398-400.
- Dewhurst, D. and P. Burges Watson. "Unity and Diversity in Psychiatry: Some Philosophical Issues." Australian and New Zealand Journal of Psychiatry 30 (1996): 382-391.
- Dews, Peter. "The Limits of Disenchantment." New Left Review 213 (Sept.-Oct, 1995): 61-75.
- Dhamoon, Rita. "Shifting from ‘Culture’ to ‘The Cultural’: Critical Theorizing of Identity/Difference Politics." Constellations: An International Journal of Critical and Democratic Theory 13 (September, 2006): 354-373.
- Di Fabio, Udo. "Zur Aufklärung Der Säkularisierten Gesellschaft." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 681-697. In German.
- Dick, C. "'Culture and the Courts' Revisited: Group-Rights Scholarship and the Evolution of S.35(1)." Canadian Journal of Political Science / Revue Canadienne De Science Politique 42, no. 4 (2009): 957-979.
- Dies Presa, M. "Review of Fontes do Self: A Construção Da Identidade Moderna." Dialogo Filosofico 16 (2000): 128-129. In Portuguese.
- Diggins, John Patrick. "The Godless Delusion." The New York Times Book Review (December 16, 2007). http://www.nytimes.com/2007/12/16/books/review/Diggins-t.html?ref=review&_r=0
Notes: Review of A Secular Age.
- Dikenou, Kwami Christophe. "Sur Le Respect De La Nature." Quest: An African Journal of Philosophy/Revue Africaine De Philosophie 22, no. 1-2 (2008): 207-228. In French.
The respect for nature is one of the concepts that guide the environment-related action of UNESCO, UNEP and member states. the reflection generated by the new york-based philosopher paul Taylor provides an understanding of this concept as well as its ties with the level of biogeospherical existence. this comprehension, we contend here, is incomplete. for it to be complete and wholistic, the comprehension of the concept should be sustained by its ties with both the biogeospherical and the anthropological levels of existence. john dewey's pragmatism appears as the best trend of thought when it comes to getting an ally for this undertaking.
- Diouf, Mamadou. "La Société Civile En Afrique: Histoire Et Actualité." Quest: Philosophical Discussions 12, no. 1 (June, 1998): 179-202. In French.
- DiTommaso, Lorenzo. "Spiritual Belief Vs. Secularism [Review of A Secular Age]." The Gazette (September 22, 2007, 2007). http://www2.Canada.com/montrealgazette/news/books/story.html?id=a7bbcc64-6704-4704-a7d5-5d034bb0a492&k=71986;.
- Divinsky, Pamela. "Review of Sources of the Self." Queen's Quarterly 97 (1990): 501-504.
- Dix, Steffen. "Review of Varieties of Religion Today by Charles Taylor." Análise Social 41, no. 180 (2006): 898-902. In Portuguese. http://www.jstor.org/stable/41012424.
- Dockery, David S. "Modern and Christian: How to Think with the Mind of Christ." 8, no. 4 (July, 2002): 36. In English. http://go.galegroup.com/ps/i.do?id=GALE%7CA88577223&v=2.1&u=nd_ref&it=r&p=EAIM&sw=w.
- Domingo Moratalla, Agustín. "Ética De La Liberación y Filosofía Liberal: Una Lectura De Ch. Taylor y E. Dussel." Dialogo Filosofico 16, no. 2 (May, 2000): 241-252. In Spanish.
Charles Taylor y enrique dussel son dos pensadores contemporáneos que representan dos tradiciones filosóficas que han iniciado un diálogo oportuno en la fundamentación y fecundo para la educación moral. aquí señalamos los términos en los que se ha iniciado este diálogo y presentamos la 'crítica de la ética de la liberación a la filosofía política liberal'. la 'expectación' que ha despertado el diálogo que inicia dussel se convierte en 'frustración' cuando el diálogo se produce desde una 'lectura reduccionista de Taylor'. (edited).
- ———. "La Edad Hermenéutica De La Moral: La Traducción De Lo Sagrado En Habermas, Taylor y Ricoeur." Pensamiento: Revista De Investigación e Información Filosofíca 66, no. 250 (Sept., 2010): 909-937. In Spanish.
How to give testimony of the sacred with philosophical credibility? why sacralise the secular? what hopes hermeneutics offer to a contemporary moral philosophy open to religions? how to express in the public domain of modern societies the dialogue between ethics and religion? we present three answers in a new philosophical context that we call the "hermeneutical age of morality". we divide our work into four parts, the first explains the title, and the next three present three possible models of rapprochement between the sacred and the secular. all three acknowledge that we are facing new times that require translating from the sacred to the secular; from religious beliefs to the constitutional norms. we start introducing Habermas's normative approach, which retrieves the legitimacy of religion; we continue with Taylor's social philosophy which elaborates the eclipse of religion and end up with ricoeur's ethics, expressed in the valuable analogy of the activity of translating.
- Dougherty, Jude P. "Review of Secularism and Freedom of Conscience." The Review of Metaphysics 65, no. 2 (Dec., 2011): 434-435.
- Douthat, Ross. "Religious Experience and the Modern Self." The New York Times (02/25, 2014). http://douthat.blogs.nytimes.com/2014/02/25/religious-experience-and-the-modern-self/.
- Doyle, Dominic. "Retrieving the Hope of Christian Humanism: A Thomistic Reflection on Charles Taylor and Nicholas Boyle." Gregorianum 90, no. 4 (2009): 699-722.
The recent retrieval of christian humanism by Charles Taylor and nicholas boyle invites further theological elaboration; in particular, to clarify the relationship between their humanist concern for the common good and their christian desire for religious transcendence. jacques maritain provides some such elaboration by grounding christian humanism on the doctrine of the incarnation. this article complements that foundation through a consideration of the thomistic doctrine of hope, which describes how the believer approaches God under the aspect of the human good. hope therefore includes, in a single virtue, the two potentially disparate elements of contemporary christian humanism. concluding reflections on recent interpretations of vatican II and on religious fundamentalism give some historical substance to this theoretical claim.
- ———. "The Dialectic Unfolding of the Theological Virtues: Tayloring Christian Identity to a Secular Age." Gregorianum 92, no. 4 (2011): 687-708.
Benedict's opening encyclicals on hope and love invite reflection on the relationship between the three theological virtues of faith, hope, and charity to one another and, more broadly, to culture. to explore the range of these relationships, three models are laid out. model 1, drawing on thomas aquinas, presents the theological virtues as unfolding organically from each other as they perfect the natural human longings for wisdom and love. model 2, drawing on bernard lonergan, presents them in antagonistic and escalating confrontation with the sinfulness of society. model 3, drawing upon Charles Taylor and others, applies the dialectic reading of the previous model internally. this final model accounts for the tensions and even contradictions within christian life that contribute to the nonlinear and "cross-pressured" unfolding of the theological virtues in relation to each other and to the surrounding secular culture.
- Draguła, ks Andrzej. "Ścieżki Wiary." Miesięcznik "Znak" 665 (October, 2010). In Polish. http://www.miesiecznik.znak.com.pl/index.php?tekst=4172
Notes: Koniec religii czy różne ścieżki wiary? : debata z Charlesem Taylorem.
- Drałus, Dorota. "Patriotism Vs.Cosmopolitanism: Charles Taylor on Identity and Community." In Charles Taylor's Vision of Modernity: Reconstructions and Interpretations, edited by Christopher Garbowski, Jan Paweł Hudzik and Jan Kłos. Newcastle upon Tyne: Cambridge Scholars Pub., 2009. 174-193.
- Dreher, Rod. "Converting & De-Converting." The American Conservative (03/02, 2014). http://www.theamericanconservative.com/dreher/converting-de-converting/.
- Dreyfus, Hubert L. "Holism and Hermeneutics." The Review of Metaphysics 34, no. 1 (September, 1980): 3-23. http://www.jstor.org/stable/20127455.
- ———. "Why Studies of Human Capacities Modeled on Ideal Natural Science can Never Achieve their Goal." In Rationality, Relativism and the Human Sciences, edited by Joseph Margolis. Dordrecht: Nijhoff, 1986. 3-22.
- ———. "Taylor's (Anti-) Epistemology." In Charles Taylor, edited by Ruth Abbey. New York: Cambridge University Press, 2004.
- ———. "Medicine as Combining Natural and Human Science." Journal of Medicine and Philosophy 36, no. 4 (August 01, 2011): 335-341.
Medicine is unique in being a combination of natural science and human science in which both are essential. therefore, in order to make sense of medical practice, we need to begin by drawing a clear distinction between the natural and the human sciences. in this paper, I try to bring the old distinction between the geistes and naturwissenschaften up to date by defending the essential difference between a realist explanatory theoretical study of nature including the body in which the scientist discovers the causal properties of natural kinds and the interpretive understanding of human beings as embodied agents which, as Charles Taylor has convincingly argued, requires a hermeneutic account of self-interpreting human practices.
- Drwiega, Marek. "Charles Taylor in Quest of the Sources of Subjectivity (in Polish)." Kwartalnik Filozoficzny 28, no. 2 (2000): 147-158.
- Drwięga, Marek. "Świecka Epoka a Koniec Religii." Miesięcznik "Znak" 665 (October, 2010). In Polish. http://www.miesiecznik.znak.com.pl/index.php?tekst=4181
Notes: Koniec religii czy różne ścieżki wiary? : debata z Charlesem Taylorem.
- Dubreuil, Benoît. "La Philosophie Morale Et Politique De Charles Taylor Bernard Gagnon." Canadian Journal of Political Science / Revue Canadienne De Science Politique 36, no. 4 (2003): 933-935.
- Dumm, Thomas L. "Strangers and Liberals." Political Theory 22, no. 1 (Feb., 1994): 167-175.
- Dunn, John. "Elusive Community: The Political Theory of Charles Taylor." In Interpreting Political Responsibility: Essays 1981-1989. Princeton: Princeton University Press, 1990. 179-192.
- ———. "Balancing Acts in a Nervous Age [Review of Philosophical Arguments]." Times Higher Education Supplement 2 (Feb. 2, 1996): 26-27.
- Dunne, Joseph. "Our “Ethical Predicament”: Getting to the Heart of A Secular Age." In The Taylor Effect: Responding to A Secular Age, edited by Ian Leask. Newcastle upon Tyne: Cambridge Scholars, 2010. 53-68.
- During, Simon. "Completing Secularism: The Mundane in the Neoliberal Era." In Varieties of Secularism in a Secular Age, edited by Michael Warner, Jonathan VanAntwerpen and Craig Calhoun. Cambridge, MA: Harvard University Press, 2010. 105-125. http://books.google.com/books?id=FhVQf5jTod0C;;;.
- Dussell, Enrique D. "Algunas Reflexiones Ante El Comunitarianismo: MacIntyre, Taylor y Walzer." Stromata 52, no. 1-2 (1996): 119-140. In Spanish.
- ———. The Underside of Modernity: Apel, Ricoeur, Rorty, Taylor, and the Philosophy of Liberation. Translated by Eduardo Mendieta, Eduardo Mendieta, editor. Atlantic Highlands: Humanities Pr, 1996.
This book offers reconstructions and critiques of the thinking of Apel, Ricoeur, Taylor and Rorty, while profiling a noneurocentric and nonethnocentric appraisal of modernity. In agreement with Apel, Dussel lays down the foundations for a "transcendental economics" which elucidates the condition of possibility of any ethics, namely the production and preservation of life. Departing from Ricoeur, Dussel articulates a hermeneutics that is sensitive to the dimensions of text appropriation and disownment. Taylor's project is contextualized with reference to neo-Aristotelianism and neo-Hegelianism, on the one hand, and neo-Kantianism, on the other hand. In contrast, Dussel calls for the development of a third path between Kantian proceduralism and Hegelian substantivism, that is between Apelian and Habermasian "discourse ethics", and Taylor's ethics of authenticity. The book includes response essays from Apel and Ricoeur.
- Duttman, Alexander Garcia. "The Culture of Criticism: Recognition as Presupposition and Result." In Between Cultures: Tensions in the Struggle for Recognition. London: Verso, 2000. 137-166.
- Duyndam, Joachim. "Credible Fatherhood, & Unique Identity: Toward an Existential Concept of Adoption." European Legacy 12, no. 6 (October, 2007): 729-735.
- Dyrness, William. "Subjectivity,
the Person, and Modern Art Subjectivity, the Person, and Modern Art :
Theological Reflections on Jacques Maritain and Charles Taylor." Cross Currents 63, no. 1 (March 2013): 92-105.
The article discusses the way in which christian theology can inform an understanding of the personal nature of art through an examination of the thought of philosophers Charles Taylor and Jacques Maritain pertaining to personhood and the connection between art and religion. the author explains how these figures view the importance of subjectivity to modern art in particular, and notes Maritain's notion that God is involved in the creative process due to the christological foundations of subjectivity.
- Edgar, Andrew. "Weighting Health States and Strong Evaluation." Bioethics 9, no. 3-4 (July, 1995): 240-251.
The problem of public consultation over the allocation of health care resources is addressed by considering the role that quality of life measures, such as QALYs and the nottingham health profile, could play. such measures are typically grounded in social surveys, and as such may reflect public preferences for health care priorities. using Charles Taylor's concepts of "weak" and "strong" evaluation, it is suggested that current quality of life measures are inadequate, insofar as they typically presuppose that survey respondents are mere "weak evaluators", who express only inarticulate preferences. respondents may, conversely, be understood as strong evaluators, with deeper visions of human nature and the good life informing their health preferences. space is then created for such respondents to be asked to defend their preferences, and so be encouraged to reflect critically and publicly on the beliefs and prejudices that ground their view of health care priorities.
- Eduardo, Mendieta, and Jonathan VanAntwerpen, eds. The Power of Religion in the Public SphereColumbia University Press, 2011. In English.
The power of religion in the public sphere represents a rare opportunity to experience a diverse group of preeminent philosophers confronting one pervasive contemporary concern: What role does-or should-religion play in our public lives? reflecting on her recent work concerning state violence in Israel-Palestine, Judith Butler explores the potential of religious perspectives for renewing cultural and political criticism, while Jürgen Habermas, best known for his seminal conception of the public sphere, thinks through the ambiguous legacy of the concept of "the political" in contemporary theory. Charles Taylor argues for a radical redefinition of secularism, and Cornel West defends civil disobedience and emancipatory theology. eduardo mendieta and jonathan VanAntwerpen detail the immense contribution of these philosophers to contemporary social and political theory, and an afterword by craig calhoun places these attempts to reconceive the significance of both religion and the secular in the context of contemporary national and international politics.
- Edyvane, Derek. "The Varieties of Cultural Perception: Multiculturalism After Recognition." European Legacy 16, no. 6 (10, 2011): 735-750.
Doubts about the enterprise of cultural recognition have helped to fuel a backlash against the politics of multiculturalism in europe during the last decade. such doubts are well-founded. Charles Taylor's seminal discussion of the politics of recognition neglects serious difficulties that arise for the activity of recognition when the objective and subjective dimensions of cultural identity diverge. narratives of cultural “passing” help to highlight these difficulties and demonstrate that recognition can sometimes contribute to identity-based oppression. however, this conclusion does not commit us to a politics of cultural indifference or assimilation: The rejection of recognition does not entail the rejection of perception in general. iris murdoch's notion of “attention” provides a corrective to our understanding of recognition and thereby supplies a potentially superior ethical and perceptual basis for european multiculturalism in the twenty-first century.
- Eipper, Chris. "The Spectre of Godlessness: Making Sense of Secularity." The Australian Journal of Anthropology 22 (2011): 14-39. http://onlinelibrary.wiley.com/doi/10.1111/j.1757-6547.2011.00104.x/abstract.
‘What does it mean to say that we live in a secular age?’ asks the philosopher Charles Taylor from a christian (catholic) perspective. this paper critiques key aspects of the way he seeks to answer the question, doing so from a methodologically agnostic anthropological standpoint. it focuses on three key elements of his argument: His construal of the problem of immanence, his account of secularisation and his treatment of science as an (inadequate) antidote to religion. the critique contains within it the ingredients for an alternative, anthropologically grounded approach to secularity, secularism and secularisation. in this spirit, it moves towards examining actually existing secularity as a syncretic phenomenon that is, in significant respects, definitive of modernity.
- Eisenberg, John A. "Response to Hammond's 'Expressivist Account of Educational Development'." Philosophy of Education: Proceedings of the Annual Meeting of the Philosophy of Education Society 48 (1992): 352-356.
- Eisenberg, Paul D. "Review of Hegel." Noûs 11, no. 1 (Mar., 1977): 55-61. In English. http://www.jstor.org/stable/2214331.
- Eldridge, Richard. "Do we Need a God?
." Boston Review 27, no. 5 (Oct./Nov., 2002). http://bostonreview.net/BR27.5/eldridge.html
Notes: Review of Varieties of Religion Today.
- Elliott, Carl. "Enhancement Technologies and the Modern Self." Journal of Medicine and Philosophy 36, no. 4 (August 01, 2011): 364-374.
Many people feel uneasy about enhancement technologies, yet have a hard time explaining why. this unease is often less with the technologies themselves than about the desires and aspirations that they express. I suggest here that we can diagnose the source of that unease by looking at three themes that emerge in Taylor’s writings about the making of the modern self: The importance of social recognition, the ethics of authenticity, and the rise of instrumental reason.
- Elosegui, Maria. "Review of Multiculturalism and 'the Politics of Recognition'." Telos: Revista Iberoamerica De Estudios Utilitaristas 5, no. 2 (Dec., 1996): 129-133.
- Elshtain, Jean Bethke. "Review of Multiculturalism and 'the Politics of Recognition'." The American Political Science Review 87, no. 2 (Jun., 1993): 482-483. In English. http://www.jstor.org/stable/2939066.
- ———. "The Risks and Responsibilities of Affirming Ordinary Life." In Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, edited by James Tully and Daniel M. Weinstock. Cambridge: Cambridge University Press, 1994. 67-80. In English. http://dx.doi.org/10.1017/CBO9780511621970.007
In 'sources of the self', Charles Taylor argues that one characteristic feature of modernity is the "affirmation of ordinary life." this affirmation is altogether worthy and should be affirmed. but is the affirmation of ordinary life really that secure? the author argues that ordinary life is under extraordinary pressure to succumb to certain features of late modernity. these include a growing 'scientization' and 'technologization' of human reproduction, up to and including modern eugenics that would intervene in the process of human reproduction in order to guarantee 'perfect' outcomes. philosophically, such developments are accompanied by rampant subjectivism. in the sphere of public life, the pressure put upon citizens by states, up to and including the wrenching of ordinary life in the name of political necessity, continues unabated, only partially checked by such counter-pressures as human rights. altogether, then, the affirmation of ordinary life is less secure than Taylor would have it.
- ———. "Augustine and Diversity." In A Catholic Modernity? Charles Taylor's Marianist Award Lecture, edited by James L. Heft. New York: Oxford University Press, 1999. 95-103.
- ———. "Toleration, Proselytizing, and the Politics of Recognition: The Self Contested." In Charles Taylor, edited by Ruth Abbey. New York: Cambridge University Press, 2004. 127-139.
- ———. "Farer Og Forpligtelser Ved Anerkendelsen Af Hverdagslivet." Slagmark: Tidsskrift for Idehistorie. Tema: Charles Taylor 49 (2007): 83-98. In Danish.
- ———. "Review of A Secular Age." Politics and Religion 2, no. 2 (August 2009, 2009): 312-319.
- ———. "Tayloring Reformed Epistemology: Charles Taylor, Alvin Plantinga and the De Jure Challenge to Christian Belief." Philosophical Papers 38, no. 1 (2009): 129-131.
- Emberley, Peter. "William James Revisited, with Rich Results [Review of Varieties of Religion Today]." Globe and Mail, June 1 2002: D6-D7.
- Engel, P. "Charles Taylor L'Age Seculier." Quinzaine Litteraire, no. 1065 (2012): 20. In French.
- English Lueck, JA. "Prototyping Self in Silicon Valley : Deep Diversity as a Framework for Anthropological Inquiry." Anthropological Theory 11, no. 1 (2011): 89-106.
- Erasaari, Risto. "Review of the Malaise of Modernity." Sosiologia 29 (1992): 331-332.
- Ermarth, Michael. "Review of Sources of the Self." The Journal of Modern History 64, no. 1 (Mar., 1992): 119-121. In English. http://www.jstor.org/stable/2124718.
- Eskildsen, Birgitte. "Redaktionelt." Slagmark: Tidsskrift for Idehistorie. Tema: Charles Taylor 49 (2007). In Danish. http://ojs.statsbiblioteket.dk/index.php/slagmark/article/view/381/326.
- Fareld, Victoria. "Charles Taylor's Identity Holism: Romantic Expressivism as Epigenetic Self-Realization." Telos 141 (Dec., 2007): 166-186.
- ———. "Att Vara Utom Sig Inom Sig: Charles Taylor, Erkännandet Och Hegels Aktualitet." Logos Pathos 9 (2008). In Swedish.
- Faure, Gerbert. "De
Spanning Tussen Een Intern En Een Extern Perspectief Op Religie
Vandaag: In Gesprek Met Marcel Gauchet, Luc Ferry En Charles Taylor." Bijdragen, Tijdschrift Voor Filosofie En Theologie 72, no. 1 (2011): 39-64. In Dutch.
In this paper, I would like to introduce a complexity in the debate on the meaning of religion today. this complexity relates to the tension between an internal and an external perspective on religion. I will try to show how the disagreement between some protagonists in the debate and also the difficulties these protagonists face can be clarified by taking into account the difference between both perspectives. in the first part I discuss marcel Gauchet's view on the meaning of religion today. in the second part I confront Gauchet with an ambiguity in his definition of religion. this ambiguity can also be found in Gauchet's discussion with luc Ferry, although neither Gauchet nor Ferry are capable of adequately dealing with the problem. this is because both authors are bound to an external perspective on religion, which doesn't allow them to distinguish its specific content from other forms of meaningfulness. this is why we will concentrate in the third part on Taylor's internal approach to religion. however, in the fourth part, we will demonstrate how such an approach is in tension with the normative ambitions Taylor seems to cherish.
- Feinberg, Walter. "Nationalism in a Comparative Mode: A Response to Charles Taylor." In The Morality of Nationalism. New York: Oxford Univ Pr, 1997.
I make three points. first is that Charles Taylor is right in viewing dignity as an essential feature of nationalism, but he is wrong in thinking that it can help us understanding contemporary nationalist movements. second, the concept of dignity as Taylor addresses it provides a psychological spin on the explanation of nationalism, but this spin places two much emphasis on the psychology of elites. third, different forms of nationalism require different explanations, and dignity relates to these different forms in different ways.
- Fell, Albert P. "Fathoming World History and the Moral Malaise of Modernity." Queen's Quarterly 90 (1992): 307-313.
- Fenner, Dagmar. "Ist
Die 'Negative Freiheit' Ein Irrtum? Berlins Konzept 'Negativer
Freiheit' Im Kontrast Zu Taylors Gegenentwurf 'Positiver Freiheit'." Perspektiven Der Philosophie: Neues Jahrbuch 32 (2006): 99-132. In German.
Der beitrag kontrastiert die beiden freiheitsbegriffe einer "negativen" und "positiven freiheit", hinter denen die divergierenden positionen des liberalismus und kommunitarismus stehen. isaiah berlins konzept der "negativen freiheit" entpuppt sich insofern als irrtum, als freiheit nur in einem triadischen modell hinreichend bestimmt werden kann: Weder als rein negative abwesenheit von sozial externen freiheitsschranken ("handlungsfreiheit") noch als möglichst breites spektrum an beliebigen handlungsoptionen ("willkürfreiheit"). wie Charles Taylors gegenmodell aufweist, setzt freiheit positiv gefasst als "freiheit wozu" vielmehr höherstufige wünche oder ziele voraus. diese gründen letztlich in einem normativen selbstentwurf, der nur in interaktion mit der sozialen Außenwelt stabilisiert werden kann.
- Feral, J. "The Dramatic Art of Robert Lepage: Fragments of Identity." Contemporary Theatre Review 19, no. 2 (2009): 143-149.
- Ferguson, Michaele L. "Review of Charles Taylor." Philosophy in Review (Comptes Rendus Philosophiques) 25, no. February (2005): 1-3.
- ———. "Review of Modern Social Imaginaries." Philosophy in Review (Comptes Rendus Philosophiques) 26, no. February (2006): 75-77.
- Fierlbeck, Katherine. "The Ambivalent Potential of Cultural Identity." Canadian Journal of Political Science / Revue Canadienne De Science Politique 29 (1996): 3-22.
- Figal, Günter. "Hermeneutische Modernität." Deutsche Zeitschrift Für Philosophie 44, no. 4 (1996): 655-660. In German.
- Fillion, Réal Robert. "Foucault 'Contra' Taylor: Whose Sources? which Self?" Dialogue: Canadian Philosophical Review 34, no. 4 (Sept., 1995): 663-674.
- Finamore, Rosanna. "Guardare Al 'Futuro Del Passato Religioso'." Gregorianum 94, no. 1 (01/01, 2013): 141-144. In Italian.
- ———. "Un'Opera Caleidoscopica Sugli Orizzonti Della Secolarità." Gregorianum 94, no. 1 (01/01, 2013): 144-153. In Italian.
- Findlay, J. N. "Review of Hegel." Journal of the History of Philosophy 16 (1978): 233-236.
- Fisher-Høyrem, Stefan. "Charles Taylor and Political Religion: Overlapping Concerns and Points of Tension." Religion Compass 7, no. 8 (August 2013): 326-337.
This article introduces some key aspects of the secularization thesis put forward in Charles Taylor's A secular age (2007), with a particular view to how these might illuminate and/or complicate the study of political religion. particularly helpful are Taylor's attention to nuance western theological controversies and his emphasis on how ideas and ultimate concerns are not only expressed in obviously ritualistic or 'religious' mass events, but are also embodied on the level of ordinary and habitual collective practices. however, the encounter between Taylor's work and the field of political religion also accentuates points of seemingly irresolvable tension. Taylor insists that the notions of an 'ordinary' world and autonomous individuals with an innate urge to transcend it-both notions underpinning most studies of political religion-cannot be accepted as a priori but must be historicized and explained. ultimately, the article encourages scholars of political religion to consider the critiques implicit in Taylor's thesis in the hope that this might generate new and better ways of studying 'ultimate concerns' and their place in modernity.
- Flam, Helena. "Authentic Emotions as Ethical Guides? A Case for Scepticism." In Emotions, Ethics, and Authenticity, edited by Mikko Salmela and Verena Mayer. Amsterdam: J Benjamins, 2009. 195-214.
Taking the feminist ethics of care and Taylor's philosophy of the self as a point of departure, I pose the question whether emotions, as they postulate it, can be assumed to be "authentic" and in that capacity provide moral guidance. relying on well-known sociological texts by arlie hochschild, norbert elias and eva illouz, I show that the violence-monopolizing nation-state along with the capitalist system of production and consumption have worked together to make us abandon, suppress, marginalize and modify what we possibly could refer to as "authentic" emotions. as a result, our emotional lives, if still open to "authentic" feelings at all, hang suspended between these and the cultural codes and rules prescribing what we should feel. put even stronger, emotional ambivalence or schizophrenia is a typical phenomenon of our times, and thus emotions cannot be constitutive of our morals. I also point out that what jaggar calls recalcitrant (and I call subversive) emotions are as constructed as conformist emotions. taking side with jaggar against Taylor, I suggest that the emancipatory potential of the (constructed) subversive emotions should be measured against the standard of human rights, rather than, as Taylor argues, in terms of everyday moral concerns.
- Flanagan, Kieran. "A Secular Age: An Exercise in Breach-Mending." New Blackfriars 91, no. 1036 (2010): 699-721. http://onlinelibrary.wiley.com/doi/10.1111/nbfr.2010.91.issue-1036/issuetoc.
This article considers three aspects of Taylor's A secular age: The issue of the status and authority of theological insights derived from sociological analyses; the irresolvable ambiguities of secularity, where it marks the disappearance of religion but inadvertently affirms its persistence; and the properties of nostalgia and memory that unexpectedly shape post-secularity and the forms of enchantment it seeks.
Notes: Symposium on Charles Taylor with his responses.
- Flanagan, Owen. "Identity and Strong and Weak Evaluation." In Identity, Character, and Morality: Essays in Moral Psychology, edited by Owen Flanagan and Amélie Oksenberg Rorty. Cambridge, MA: MIT Press, 1990. 37-65.
- ———. "Review of the Malaise of Modernity." Ethics 104, no. 1 (Oct., 1993): 192-194. In English. http://www.jstor.org/stable/2381714.
- Fondevila, Gustavo. "Reforma De Conciencia 'Comunitarista' En El 'Third Way' (Presentación De Un Problema)." Revista Internacional De Filosofia Politica 18 (Dec., 2001): 61-82. In Spanish.
This paper analyzes the communitarian project exposed in the walzer and etzioni's work as a possible answer to the disintegration of social bonds in the advanced societies (adopted by the defenders of the third way). it deals with the notion of reform of consciousness as a moral resocialization of the citizenship. in this sense, some considerations are made about the functional character deduced of this communitarian model and show the extent and limits of this model. at last, the author propose an alternative solution based on a real system of rights.
- Ford, David F. "God’s Power and Human Flourishing: A Biblical Inquiry After Charles Taylor’s A Secular Age." (n.d.). A paper presented at the Yale Center for Faith and Culture consultation on God’s Power and Human Flourishing, Sponsored by the McDonald Agape Foundation. http://faith.yale.edu/sites/default/files/david_ford_-_gods_power_and_human_flourishing_0.pdf.
- Forero-Reyes, Marcela. "Review of Argumentos Filosóficos." Universitas Philosophica 15 (1998): 172-176. In Spanish.
- ———. "El Multiculturalismo y Los Limites Del Liberalismo." Miscelanea Comillas 60 (2002): 461-474. In Spanish.
- Fornari, Aníbal. "Sujeto Moral y Equilibrio Reflexivo: Encuentro Del Sujeto En La Diversificación Del Acceso Al Fundamento." Escritos De Filosofia 18, no. 35-36 (1999): 199-229. In Spanish; Spanish.
With the aim of discussing the ontological content and methodological function of the notion of "reflexive equilibrium" (Rawls) for the foundation of ethics, consideration is given to the intrinsic coimplication of the universal foundation of morals with an accepted historical, cultural and personal horizon of identification. an attempt is made to articulate a hermeneutic rationality with the manifold horizons pertaining to the meaningful openness of the embodied subject. in a dialogue with C. Taylor and P. ricoeur, the author argues that a plurality of alternative ways to an ultimate ontological foundation of ethics are set forth by the notions of "flesh", "intersubjectivity" and "consciousness".
- Forsey, Jane. "Creative Expression and Human Agency: A Critique of the Taylorian Self." Symposium: Canadian Journal of Continental Philosophy (Revue Canadienne De Philosophie Continentale) 9, no. 2 (Sept., 2005): 289-312.
Canadian philosopher Charles Taylor has written widely on human agency and its connections to the good life, and has formulated a sophisticated theory of the components of self-identity. however, this paper argues that Taylor's theory of the self too narrowly circumscribes who can be said to be an agent through an over- emphasis on language and rational articulacy, a vision of agents as necessarily moral beings, and an insistence that agency is intrinsically teleological. modifications are needed to his account, to provide a broader scope for understanding contemporary agents, and what for them would constitute a life of flourishing.
- Forst, Rainer. Contexte Der Gerechtigkeit, Politische Philosophie Jenseits Von Liberalismus Und Kommunitarismus [Contexts of Justice: Political Philosophy Beyond Liberalism and Communitarianism, University of Cal Press, Berkeley & Los Angeles, 2002 (trans.) John M.M. Farrell.] Suhrkamp, 1994.
- Fortin, Anne. "Identités Religieuses Et Changement De Paradigme: L’impossible Historicisme Religieux Au Fondement De La Théorie Morale De Charles Taylor." In Charles Taylor Et l’interprétation De l’identité Moderne, edited by Guy Laforest and Philippe de Lara. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 265-284. In French.
- Fortin, Josée. "La
Valeur Et Les Dangers De l'Individualisme Contemporain: Analyse
Comparée Des Positions De Max Horkheimer Et De Charles Taylor." De Philosophia 14, no. 2 (Sept., 1998): 273-285. In French.
In the middle of the century, max horkheimer exposes modern individualism pessimistically. he states: "the theme of this era is self-preservation, while there is no self to preserve." horkheimer's pessimism regarding the state of the individual can be explained by his mistaken vision of modernity and an incomplete conception of human rationality. referring to Charles Taylor's work on modernity, this article offers a critical analysis of horkheimer's position, with a view to better understanding what modernity truly is, and, foremost, to rediscovering the ideal of authenticity which gives modern individualism its true worth.
- Fossland, Jørgen and Harald Grimen. Selvforståelse Og Frihet: En Introduksjon Til Charles Taylors Filosofi. Oslo: Universitetsforlaget, 2001. In Norwegian.
- Fossland, Jørgen. "Anerkjennelse Av Kultur. En Kommentar Til 'the Politics of Recognition'." AGORA: Journal for Metafysisk Spekulasjon 25, no. 3 (2007): 37-53. In Norwegian.
- Fossum, J. E. "Deep Diversity Versus Constitutional Patriotism: Taylor, Habermas and the Canadian Constitutional Crisis." Ethnicities 1, no. 2 (August, 2001): 179-206.
- ———. "The European Union: In Search of an Identity." European Journal of Political Theory 2, no. 3 (July, 2003): 319-340.
- Franco, Vincent. "Charles Taylor: Thinking and Living Deep Diversity Mark Redhead." The Review of Metaphysics 57, no. 3 (2004): 646-649. http://www.jstor.org/stable/20130372.
- Frank, Arthur W. "Stories of Illness as Care of the Self: A Foucauldian Dialogue." Health 2, no. 3 (July, 1998): 329-348.
- Fraser, Ian. "Charles Taylor, Marx, and Marxism." Political Studies 51, no. 4 (December, 2003): 759-774.
- ———. "Charles Taylor on Transcendence." Philosophy and Social Criticism 29, no. 3 (May, 2003): 297-314.
My main concern in this article is to show how the issue of transcendence in benjamin's and bloch's writings offers an interesting comparison with Taylor's work on this issue. moreover, benjamin and bloch will be shown to offer ways in which Taylor can more fully express his own undeveloped articulation of transcendence through a consideration of the themes of religion, God, time and death. (edited).
- ———. "Charles Taylor's Catholicism." Contemporary Political Theory 4, no. 3 (Aug., 2005): 231-252.
Charles Taylor is quite rightly ranked as one of the leading philosophers writing in the world today. as such, his recent endorsement of catholicism as his preferred vision for the good life warrants careful attention. to this end, I examine the core aspects of his catholicism that centre on four main themes: Catholicism as difference, the need for transcendence, the necessity for acts of 'unconditional love', and his support for matteo ricci's jesuit mission of the 16th century as a model to be followed for catholics today. I argue that Taylor has severe weaknesses in all these themes, which cast great doubts on the viability of his catholic vision for offering an orientation towards the good.
- ———. Dialectics of the Self: Transcending Charles Taylor. Exeter: Imprint Academic, 2007.
Charles Taylor is a philosopher concerned with morality and the nature of the identity of individuals and groups in the modern west. dr. fraser offers a critical evaluation of Taylor's conception of the self, and of its moral and political possibilities in modernity, from the perspective of marxist dialectics, especially as developed in the writings of bloch, benjamin and adorno. what distinguishes this book is its plainly critical intent, aiming more at criticism than exegesis. it includes an up-to-date evaluation of Taylor's most recent, and explicitly religious, work to which older introductions to his thinking had no access. (publisher).
- Fredriksen, Ståle. "Limits to Doubt." Theoretical Medicine and Bioethics: Philosophy of Medical Research and Practice 26, no. 5 (2005): 379-395.
Supported by ian hacking's concept of "intervention," and Charles Taylor's concept of "intentionality," this article argues that doubting is acting, and that doubting is therefore subject to the same demands of responsibility as any other action. the argument is developed by using medical practice as a test-case. the central suggestion is that the demand of acting responsibly limits doubt in medicine. the article focuses on two such limitations to doubt. firstly, the article argues that it is irresponsible to doubt that our actions can harm other people. secondly, the article argues that it is irresponsible not to strive for coherence between our utterances of doubt and our other actions. in a larger context this article also argues that medicine can enrich our epistemology, because medical knowledge displays important traits of knowledge that are downplayed in traditional epistemology derived from mathematics and physics. in particular, medicine makes it possible to get the relation between ethics and epistemology into sharper focus. the endpoint in medical epistemology is "responsible action." (edited).
- Freeman, Lauren. "Recognition Reconsidered: A Re-Reading of Heidegger's 'being and Time' Section 26." Philosophy Today 53, no. 1 (Mar., 2009): 85-99.
This article argues that notwithstanding martin heidegger's explicit intentions to the contrary, his existential analysis in 'being and time' provides more than the mere conditions for the possibility of ethics. more specifically, heidegger's account of 'solicitude', where he distinguishes between 'leaping in' for and 'leaping ahead' of the other, can be read as an account of recognition that has normative implications. this account is developed in light of both Charles Taylor and axel honneth's positions on recognition. it is concluded that heidegger's phenomenological elaboration of recognition goes beyond the transcendental aspect of his project of fundamental ontology.
- Frega, Roberto. "'Agency', Soggettività e Articolazione: L'Epistemologia Politico-Morale Di Charles Taylor." Filosofia Politica 22, no. 3 (Dec., 2008): 435-461. In Italian.
Charles Taylor's ethical-political thinking is based upon an original understanding of human rationality. this understanding allows to develop an expressivist paradigm focused on the concept of "agency". Taylor never presented explicitly and systematically his understanding of human rationality. in this essay, the author reconsiders Taylor's paradigm, showing the innovative and propositive elements emerging from that paradigm in order to rethink some crucial categories of ethical-political thought. what emerges is a conception of rationality focused on the dimensions of "agency" and practice.
- Friedman, Jeffrey. "The Politics of Communitarianism." Critical Review: An Interdisciplinary Journal of Politics and Society 8, no. 2 (Mar., 1994): 297-340.
Taylor, sandel, walzer and MacIntyre waver between granting the community authority over the individual and limiting this authority so severely that communitarianism becomes a dead letter. the reason for this vacillation can be found in the aspiration of each theorist to base liberal values -- equality and liberty -- on particularism. communitarians compound liberal formalism by adding to the liberal goal, individual autonomy, the equally abstract aim of grounding autonomy in a communally shared identity. far from returning political theory to substantive considerations of the good, communitarianism legitimizes really existing liberal politics -- the politics of the nation-state.
- Frisina, Warren G. "Value and the Self: A Pragmatic-Process-Confucian Response to Charles Taylor's 'Sources of the Self'." Journal of Chinese Philosophy 27, no. 1 (March, 2000): 117-125.
Charles Taylor's 'sources of the self' is a powerful account of the way classical, modernist, and postmodernist assumptions have led us into a philosophical and spiritual dead end. Taylor argues that the gradual development of an "interiorized" sense of self has made it all but impossible to understand the reality of value and led us into destructive forms of self-alienation. in this paper I review and defend Taylor's critique, though I go on to argue that it does not contain the resources we need to meet his constructive objectives. to affirm the reality of value and overcome the negative consequences associated with an interiorized sense of self, we must look beyond the sources that Taylor describes and criticizes. I recommend we turn to pragmatic, process, and neo-confucian discussions of selfhood. these three traditions draw upon alternative metaphysical assumptions that render plausible the claims that value is real and that the self is directly related to the world and other selves.
- ———. "Knowledge and the Self: Charles Taylor’s Sources of the Self." In The Unity of Knowledge and Action: Toward a Nonrepresentational Theory of Knowledge. Albany, NY: State University of New York Press, 2002.
- Fritzman J.M. and K. Parvizian. "The Extended Mind Rehabilitates the Metaphysical Hegel." Metaphilosophy 43, no. 5 (2012): 636-658. In English. http://onlinelibrary.wiley.com/doi/10.1111/j.1467-9973.2012.01766.x/abstract.
- Froese, Vic. "Charles Taylor's A Secular Age." Direction 40, no. 1 (Mar., 2011): 90-100.
- Frohock, Fred M. "Ethics & Politics." Polity 4, no. 4 (Summer, 1972): 530-540. In English. http://www.jstor.org/stable/3234144.
- Frowe, Ian. "Language and Educational Research." Journal of Philosophy of Education 35, no. 2 (May, 2001): 175-186.
This paper takes as its starting point the two paradigms for educational research discussed by richard pring in an earlier edition of this journal. the focus is on the role of language and how it might function in relation to research. drawing on the work of Charles Taylor it is argued that language can legitimately be conceived as constitutive of certain aspects of reality. Taylor's position, it is suggested, indicates a possible relationship between language and reality which transcends both representationalism and inferentialism. some indications of the implications of this perspective for education are briefly considered.
- Früchtl, Josef. "Playful Self Control." Filosofický Casopis 43, no. 5 (1995): 828-838.
The article is principally concerned with describing the formal meaning and normative status of foucault's conception of the "aesthetic existence" and the question of the extent to which this has influenced the current moral theories of ernst tugendhat and Charles Taylor. the author concentrates on Taylor's "positive" and "negative" concepts of freedom, and tugendhat's concept of "personal autonomy." he divides the aesthetic of existence into the quantitatively totalitarianizing, the qualitatively individualising and the formally playful.
- Frum, David. "[Untitled]." Foreign Affairs 72, no. 5 (Nov. - Dec., 1993): p. 173. In English. http://www.jstor.org/stable/20045856.
- Fukuyama, Francis. "Identity, Immigration, and Liberal Democracy." Journal of Democracy 17 (April, 2006): 5-20.
- ———. "Identity and Migration." Prospect Magazine 131 (25 Feb, 2007). http://www.prospectmagazine.co.uk/2007/02/identityandmigration/.
- Gadamer, Hans-Georg. "Hermeneutics and Social Science." Cultural Hermeneutics 2 (Feb., 1975): 307-316.
- Gagnon, Bernard. La Philosophie Morale Et Politique De Charles Taylor. Sainte-Foy: Presses de l'Université Laval, 2002. In French.
- ———. "La Présence d’Aristote Dans La Pensée Politique De Charles Taylor." In Les Anciens Dans La Pensée Politique Contemporaine, edited by Martin Breaugh and Yves Coutures. Québec: Les Presses de l’Université Laval, 2010. 283-310. In French.
- Gagnon, Bernard and Julien Goyette. "Religion, Transcendance Et Modernité Chez Fernand Dumont Et Charles Taylor." In Culture Québécoise Et Valeurs Universelles, edited by Yvan Lamonde and Jonathan Livernois. Québec: Les Presses de l’Université Laval, 2010. 157-176. In French.
- Galeazzi, Umberto. "Tommaso d'Aquino Nel Pensiero Di Charles Taylor." Aquinas: Rivista Internazionale Di Filosofia 49, no. 2-3 (2006): 323-364. In Italian.
This inquiry attempts to assess whether there is a Taylor's debt, or at least a spiritual proximity (if nothing else through an indirect influence), to aquinas's speculative production, especially in the anthropologic and ethical sphere. so, we focus on two facets of this closeness, or even of convergence, that justify a positive answer to the question that carries out the research: First, the ethical life with its tension towards the good and the highest aim; second, the great subject of freedom.
- Galeotti, Anna Elisabetta. Toleration as RecognitionCambridge University Press, 2002.
- Gallagher, Michael Paul. "Translating Taylor: Pastoral and Theological Horizons." In The Taylor Effect: Responding to A Secular Age, edited by Ian Leask. Newcastle upon Tyne: Cambridge Scholars, 2010. 113-123.
- ———. "Charles Taylor : The Pressures of Modernity." In Faith Maps : Ten Religious Explorers from Newman to Joseph Ratzinger. New York: Paulist Press, 2010. http://www.worldcat.org/title/faith-maps-ten-religious-explorers-from-newman-to-joseph-ratzinger/oclc/658582025.
- ———. "Charles Taylor's Critique of "Secularisation"." Studies: An Irish Quarterly Review 97, no. 388, Burning Issues (Winter, 2008): 433-444. In English.http://www.jstor.org/stable/25660609.
- ———. "The 'use' of Literature in 'A Secular Age': A Note on Romanticism." Gregorianum 94, no. 1 (2013): 167-173.
- Galston, William A. "Democracy and Value Pluralism." Social Philosophy and Policy 17, no. 1 (Dec., 2000): 255-268.
- Gaonkar, Dilip Parameshwar. "On Cultures of Democracy." Public Culture 19, no. 1 (Winter 2007, 2007): 1-22.
- Garbowski, Christopher. "Virtue Ethics, Charles Taylor, and Mass Art." In Charles Taylor's Vision of Modernity: Reconstructions and Interpretations, edited by Christopher Garbowski, Jan Paweł Hudzik and Jan Kłos. Newcastle upon Tyne: Cambridge Scholars Pub., 2009. 220-230.
- Garbowski, Christopher, Jan Paweł Hudzik, and Jan Kłos, eds. Charles Taylor's Vision of Modernity: Reconstructions and Interpretations. Newcastle upon Tyne: Cambridge Scholars Pub., 2009. http://books.google.com/books?id=EURwPgAACAAJ
Charles Taylor is currently one the most renowned and influential contemporary philosophers. he is also widely quoted and discussed both in the social sciences and humanities. Taylor earns this attention through his remarkable capacity for presenting his conceptions in the broadest possible intellectual and cultural context. his philosophical intuition is fundamentally antinaturalistic, and tends toward developing broad syntheses without a trace of systematizing thinking, or any anarchic postmodernist methodology. his thought unites the past with the present, while culture is treated as a broad mosaic of discourses. religion, art, science, philosophy, politics and ethics are all fields through which the Canadian philosopher deftly moves about in his search for their hidden structures and deepest sense. Taylor's philosophical output is prodigious. recently, as his monumental study A secular age (2007) indicates, he has been concentrating much of his attention on the problem of secularization..
the selection of contributions in the current volume proffer a penetrating cross section of Taylor's thought. they are derived from a conference held in october 2008 in lublin, poland although some of the articles are focused on a reconstruction of the philosopher's concepts, most either engage in a polemic with elements of his thought or find inspiration in it for their own reflections. the contributions are grouped in four parts: 1) philosophy and the modern self; 2) the problem of secularization; 3) between liberalism and communitarianism; and 4) language, literature, and culture.
- Garbowskiego, Christophera, Jana Hudzika, and Jana Kłosa. Charlesa Taylora Wizja Nowoczesności : Rekonstrukcje i Interpretacje [Charles Taylor's Vision of Modernity. Reconstructions and Interpretations] . Warszawa: Oficyna Wydawnicza Łośgraf, 2012. In Polish. http://www.worldcat.org/title/charlesa-Taylora-wizja-nowoczesnosci-rekonstrukcje-i-interpretacje/oclc/803988046&referer=brief_results.
- Garcua-Pino, Gonzalo. "La Idea De Derechos En Alasdair MacIntyre y Charles Taylor: Un Contrapunto Comutarista [the Idea of Rights in Alasdair MacIntyre and Charles Taylor: A Communitarian Counterpoint]." Revista De Ciencia Politica 21 (2001): 3-24.
- Gärdenfors, Peter. "Social Intentions and Irreducibly Social Goods: Comments on Charles Taylor." In Rationality, Individualism and Public Policy, edited by Geoffrey Brennan and C. Walsh. Canberra: Centre for Research on Federal Financial Relations, 1990.
Notes: Revised version, "the social stance," protosoziologie, 6 (1994), 91-4.reprinted in the contextualization of rationality, (paderborn: Mentis, 2000).
- Gauchet, Marcel. "Le Désenchantement Désenchanté." In Charles Taylor. Religion Et sécularisation, edited by Sylvie Taussig. Paris: CNRS Éditions, 2014. 73-82. In French.http://lectures.revues.org/14084
- Gebhardt, Jü. "Political Thought in an Intercivilizational Perspective: A Critical Reflection." Review of Politics 70, no. 1 (Dec., 2008): 5-22.
This essay critically explores the epistemological assumptions underlying the prevalent paradigm of sociopolitical analysis, and points out its weakness in coming to grips with the multicivilizational cosmos of human self-understanding which makes up the historico-political world. it argues that a genuine hermeneutical science is needed in order to restate the meaningful pattern of human self-interpretation across cultures and civilizations in its historical depth and global reach. it takes as its starting point the rise of the great civilizations in the axial times and their respective visions of order which still shape modernity. these postaxial visions, various as they were in appearance and content, merged with political power to provide the meaning-creating symbolic forms of societal self-understanding, thus providing society with a logic of order. this essay defines the common ground of the intercivilizational modality of human existence in history and society as the proper subject of comparative political theorizing, insofar as it intends to bring to our attention the essence of the political in all of its historical modalities. (edited).
- Geertz, Clifford. "The Strange Estrangement: Taylor and the Natural Sciences." In Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, edited by James Tully and Daniel M. Weinstock. Cambridge: Cambridge University Press, 1994. 83-95. In English. http://dx.doi.org/10.1017/CBO9780511621970.008
As part of a volume reviewing and evaluating the philosophical contributions of Charles Taylor, this article raises the questions of whether Taylor has drawn too sharp a line between hermeneutics and the natural sciences. it argues that Taylor's view of the natural sciences is insufficiently historical and neglectful of changes in both method and content in those sciences during the past century and a half. citing works both by natural scientists and by historical and sociological students of those sciences, it is suggested that more effective connections between them and the human sciences might be effected.
- Gehring, Petra and Kurt Ršttgers. "Review of Negative Freiheit? Zur Kritik Des Neuzeitlichen Individualismus." Soziologische Revue 13 (1990): 484-485.
- Gellner, Ernest. "Hegel's Last Secrets: From Marx to Expressivism." Encounter 46 (April, 1976): 33-49.
- Genghini, Nevio. "Charles Taylor." Hermeneutica (2006): 385-399. In Italian.
- George, Olakunie. "Modernity and the Promise of Reading." Diacritics 25, no. 4 (Winter, 1995): 71-88.
- Gerard, Gilbert. "Review of Hegel Et La Société Moderne." Revue Philosophique De Louvain 97, no. 3-4 (Aug., 1999): 673-677.
- Gergen, Kenneth J. "Rejoinder to Taylor." In Hermeneutics and Psychological Theory, edited by Stanley Messer, Louis Sass and Robert Woolfolk. New Brunswick: Rutgers University Press, 1988. 59-61.
- Gerhardt, Volker. "Säkularisierung: Eine Historische Chance Für Den Glauben." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 547-572. In German.
- Gerrie, James B. "Charles Taylor and the Inescapability of Frameworks." Eidos: The Canadian Graduate Journal of Philosophy 15, no. 1 (1998): 29-41.
- Gerth, Nancy. "Review of Hegel and Modern Society by Charles Taylor." The Philosophical Review 90, no. 3 (Jul., 1981): 436-439. In English. http://www.jstor.org/stable/2184983.
- Geyer, Christian. "Im Grunde Leuchtet Die Welt [Review of „Laizität Und Gewissensfreiheit“]." Frankfurter Allgemeine (02.11, 2011). In German. http://www.faz.net/aktuell/feuilleton/buecher/buecher-der-woche/f-a-z-sachbuecher-der-woche-im-grunde-leuchtet-die-welt-11516426.html.
- Gibbons, John R. and Bo Reimer. "Postmodernism." In The Impact of Values, edited by Jan W. van Deth and Elinor Scarbrough. Oxford: Oxford University Press, 1995. 301-331.
- Gibbons, Michael T. "Hermeneutics, Political Inquiry, and Practical Reason: An Evolving Challenge to Political Science." American Political Science Review 100, no. 4 (November, 2006): 563-571.
- Gibbs, Nathan. "European Constitutionalism and the Modern Social Imaginary." Law and Critique 21, no. 2 (July, 2010): 147-162.
This article seeks to shed light on some of the problematic assumptions underpinning the contemporary debate over the constitutional identity of the european union. the central claim put forward here is that the development of the european union's constitution is significantly constrained by what Charles Taylor has described as the modern social imaginary. the constraint operates at two levels. first, modern understandings of constitutionalism typically ignore or underemphasize its dynamic and historical characteristics and its relationship with the self-understanding of political subjects. thus, modern constitutionalism fails to acknowledge the importance of historically conditioned assumptions involved in the formation of the identities of political subjects. in short, it fails to understand constitutionalism as a 'regime'. second, modern constitutionalism's blind-spots result in a relatively unreflective adherence to a particular type of constitutional regime: The modern economy and its associated 'consumerist' form of political citizenship.
- Gibson, Andrew. "What we have Yet Failed to Achieve : A Study of Charles Taylor's Canadian Social Criticism." Dissertation Abstracts International 71, no. 12-A (2011): 4471.
- ———. "Building Solidarity, Or: Fighting our Way Towards a Better Country." Journal of Canadian Studies 45, no. 2 (2011): 76-95.
- ———. "Ideas and Practices in the Critique of Consumerism." Environmental Philosophy 8, no. 2 (Sept., 2011): 171-188.
Drawing on the works of philosophers Charles Taylor and joseph heath, this paper argues that the critique of consumerism is too often separated into an emphasis on "ideas" or "practices." Taylor's critique is set against the backdrop of his interpretation of the ideas and values that are constitutive of western selfhood. to engage in excessive consumption, on this view, is to betray the ideals underlying one's cultural identity. heath, by contrast, argues that critics of consumerism must avoid this kind of ideas-based social criticism because it is not only unproductive, but also illiberal and elitist. the phenomenon of consumerism must be approached, rather, by way of an institutional critique that treats excessive consumption as a collective action problem arising within the context of the market economy. the paper argues that while heath makes an invaluable contribution to the critique of consumerism, his misunderstanding of the importance of ideas is such that his critique ultimately lacks vigor and persuasiveness.
- Gignac, Jean-Luc. "Sur Le Multiculturalisme Et La Politique De La Difference Identitaire: Taylor, Walzer, Kymlicka." Politique Et Societes 16, no. 2 (1997): 31-65. In French.
- Gil, Thomas. "The Hermeneutical Anthropology of Charles Taylor." In Creating Identity, edited by Herman Häring, Maureen Junker-Kenny and Dietmarkl Mieth. London: SCM Press, 2000. 49-59.
- Giroux, Dalie. "L'Usage De La Notion d'Ontologie Dans La Philosophie Politique De Charles Taylor." Politique Et Societes 19 (2000): 243-266. In French.
- Giusti Hundskopf, Miguel. "Autonomía y Reconocimiento." Ideas y Valores 56, no. 133 (April, 2007): 39-56. In Spanish.
This essay is divided in two main parts. the first one will be a short description of the deficiencies found in moral reflection which seem to lead the discussion towards the concept of recognition. Charles Taylor and axel honneth, who are one of the main characters in these debates, give very good reasons to turn the argument towards the subject of recognition, but they do not seem to agree either in its definition, or in the right way to recover the hegelian thesis, nor even in the way to approach the relationship between autonomy and recognition. the second part will introduce, therefore, the proper hegelian concept, with the intention of emphasizing the essential link -- not the rupture -- between the notion of recognition and the conceptual model of free will or spirit.
- Glass, Zdzislaw. "Charles Taylor o Dziedzictwie Oświecenia." In Racjonalność w Przestrzeni Publicznej, edited by Aleksander Bobko and Stanisław Gałkowski. Rzeszów: Wydawn. Uniwersytetu Rzeszowskiego, 2009. In Polish.
- GLOSSOP, RONALD J. "Explaining Human Behavior." Philosophy and Phenomenological Research 30 (Mar., 1970): 444-449.
The view that human actions should be explained either mechanistically or teleologically but not both ways is challenged. the argument of c. Taylor that human actions cannot be explained mechanistically without changing the meaning of words such as "intention" is attacked by noting that though the relation between "intention" and "action" may be logical, the relation between "intention" and "subsequent behavior" is causal. mechanistic explanations do not rule out teleological ones.
- Glover, Jonathan. "God Loveth Adverbs." London Review of Books (Nov. 22, 1990): 12-13.
- Glynos, Jason. "Self-Transgressive Enjoyment as a Freedom Fetter." Political Studies 56, no. 3 (Oct., 2008): 679-704.
- Goffstein, Gilburt. "A Critical Communicative Politics of Recognition." In Community, Diversity, and Difference: Implications for Peace. New York: Rodopi NY, 2002.
Charles Taylor's politics of recognition and herbert marcuse's critical theory both challenge the so-called neutral justice of bourgeois liberal democracies. I apply marcuse's critique of pure tolerance to develop a more critical version of Taylor's politics of recognition. this version intensifies the polarity between rights liberalism and diversity liberalism. finally, I apply Habermas's theory of communicative action to accomplish three tasks: To spell out the theoretical underpinnings for marcuse's critical theory; to further refine the critical dimensions of marcuse's position; and, to reconcile the politics of dignity with the politics of difference and critical theory.
- Goldstein, Jürgen. "Moralische Topographie: Charles Taylors Neoromantische Wiedergewinnung Einer Ordnung Des Guten." Deutsche Zeitschrift Für Philosophie 55, no. 3 (2007): 361-387. In German.
The paper aims at giving a sketch of the fundamental dilemma of modern culture with a look at Charles Taylor's philosophy: Modern age has two conflicting foundations, on the one hand rationalism, and on the other hand romanticism. rehabilitating a neoromantical order of goods and opening up sources of the self, Taylor tries to overcome the punctual self of rationalism. this effort has its own model: Already hegel tried to find a solution for this epoch-making dilemma. we cannot accept hegel's mediation between rationalism and romanticism today, but the dilemma it was meant to solve remains. against the background of Taylor's genealogical studies and with a special look at isaiah berlin and william james I try to demonstrate that Taylor gives a copy of hegel's failure to show: Hegel's dilemma still is our dilemma.
- ———. "Säkularisierung Als Vorsehung. Charles Taylors Erzählung Der Moderne." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 623-649. In German.
- ———. Perspektiven Des Politischen Denkens : Sechs Portraits. Hannah Arendt, Dolf Sternberger, John Rawls, Jürgen Habermas, Alasdair MacIntyre, Charles Taylor. Weilerswist: Velbrück, 2012. In German. http://www.worldcat.org/title/perspektiven-des-politischen-denkens-sechs-portraits/oclc/794487456&referer=brief_results.
- Göle, Nilüfer. "The Civilizational, Spatial and Sexual Powers of the Secular." In Varieties of Secularism in a Secular Age, edited by Michael Warner, Jonathan VanAntwerpen and Craig Calhoun. Cambridge, MA: Harvard University Press, 2010. 243-264. http://books.google.com/books?id=FhVQf5jTod0C;;;.
- Golmohamad, Muna. "World Citizenship, Identity, and the Notion of an Integrated Self." Studies in Philosophy and Education 23, no. 2/3 (March/May, 2004): 131-148.
- Gómez, Mario Martín. "Une Lectura Heideggeriana Para La Dialéctica Del Amo y El Esclavo En Hegel." Universitas Philosophica 19, no. 38 (June, 2002): 261-294. In Spanish.
The aim of this paper is to analyze the conditions of possibility for a heideggerian interpretation of chapter IV of 'phänomenologie des geistes', specially the well-known dialectics of the master and the slave. in order to carry out this analysis, it will be necessary to subscribe Charles Taylor's propose of a distinction between the monological model (a model of analysis that does without the intersubjective dimension at the time of explaining the constitution of the identity) and the dialogic model (one that keeps an eye on the duality of a relation, while trying to understand it's unity and, in virtue of it, recognizes a constituent role of the other in the formation of the identity).
- Gonick, C. W. "Taylor's Socialism for 1970: A Comment." Canadian Dimension 5, no. 8 (Feb., 1969): 36-43.
- Goodson, Jacob Lynn. "Theology After Epistemology: Milbank between Rorty and Taylor on Truth." Contemporary Pragmatism 1, no. 2 (2004): 155-169.
John milbank's philosophical theology synthesizes the differences between richard Rorty and Charles Taylor on realism and truth. Rorty thinks that both realism and truth as correspondence are philosophical positions that are still in the modern epistemological tradition. Taylor thinks that escaping that same tradition involves realism and an ontological use of truth as correspondence. milbank synthesizes these differences by defending both nonrealism and truth as correspondence. this synthesis is found in his christology because truth is made by christ and truth is christ so we know the truth by participating in the body of christ called the church.
- Gordon, Peter E. "The Place of the Sacred in the Absence of God: Charles Taylor's 'A Secular Age'." Journal of the History of Ideas 69, no. 4 (Oct., 2008): 647-673.
- ———. "Must the Sacred be Transcendent?" Inquiry 54, no. 2 (April, 2011): 126-139.
In his book 'A secular age', Charles Taylor appeals to the metaphysical-normative distinction between "immanence" and "transcendence" as definitive for post-axial religion. on Taylor's view, therefore, those of us who embrace a fully secular modernity can be described as having abandoned "transcendence" to take up our lives wholly within the confines of the immanent frame, though he grants we may seek alternative satisfactions or "substitutes" for eternity. but the notion that any metaphysical-normative model of sacred experience can serve as an irresistible foundation is open to doubt if one recalls the heideggerian insight that any metaphysical picture both reveals and conceals aspects of our experience. Taylor's own description of sacred and nonsacred experience within the immanent frame seems to rely upon this foundational distinction, without entertaining the possibility that the language itself may very well actually distort what our experience is like. this paper pursues the above objections to Taylor's argument, focusing special attention on the assumption that one can judge aesthetic experience with the criteria we have inherited from post-axial religion. the overwhelming authority of the axial tradition might seem to validate questions such as "is there an object?" or "is the experience purely immanent?" but to such questions we might respond that such language simply has no grip on the phenomena. any such talk of "substitution" might therefore be understood as a historical remnant in Taylor's book of the traditional monotheist's critique of idolatry. (edited).
- Gould, G. "Review of Tayloring Reformed Epistemology: Charles Taylor, Alvin Plantinga and the De Jure Challenge to Christian Belief." Journal of Theological Studies 59 (2008): 855-856.
- Gracia Calandín, Javier. "Propuestra De Hermenéutica Intercultural En Charles Taylor." In XV
Congrés Valencià De Filosofia: 'Joseph L. Blasco in Memoriam (València,
Facultat De Filosofia i Ciècies De l'Educació 1, 2 i 3 d'Abril De 2004). Valencià: Bancaixa, 2005. In Spanish.
This paper presents the Charles Taylor's proposal of intercultural hermeneutic. from the "principle of best account" we explain the possibility of an applied hermeneutic to the human action and behavior. our starting point is to include the own terms of the agents in this explanation. all this takes us into the critic of the naturalist attitude and into the survey of a view that will not eliminate our own comprehension of the agents. we hit on the conditions of our hermeneutic and we wonder if accepting the agents terms, will lead us into the absolute relativism, or transforming these exactly terms in incorrigible. at this point we offer the Taylor's hermeneutic with his extraordinary transformer potential and the possibility of investing a language gravitating between both positions, in other words, a language that allows the fusion of horizons. we conclude by explaining in what consists this language of contrast and paying attention in the critical nerve which the understanding implies.
- ———. "Charles Taylor: ¿universalista o Relativista?" In XVI Congrés Valencià De Filosofia: València, Facultat De Filosofia i Ciències De l'Educació 6, 7 i 8 d'Abril De 2006. València: Universitat de València, 2006. In Spanish.
The aim of this paper is to account the Taylor's position in the debate about the incommensurability. in opposite to peter winch, we present the transitional arguments of the Taylor's hermeneutical realism. the paper concludes essaying a critic against the incorrigible relativism in moral issues.
- ———. "El Encuentro Intercultural En La Hermenéutica De Charles Taylor." Dialogo Filosofico 22, no. 1 (2006): 77-94. In Spanish.
This paper presents the possibilities offered by Charles Taylor's hermeneutic in the case of the intercultural encounter. we begin explaining the condition of the understanding raised by Taylor in his earlier work "interpretation and the sciences of man". we explain Taylor's purpose of "making a perspicuous contrast" and how it is possible to advance in the understanding saving the danger of ethnocentrism on one hand, and of (absolute) relativism on the other. in this sense we compare Taylor's purpose with the known gadamer's conception of "fusion of horizons". we conclude this paper by considering and continuing in favour of an intercultural hermeneutic. (edited).
- ———. "Legado Filosófico En Charles Taylor: ¿Aristóteles, Hegel o Nietzsche?" Daimon, Revista De Filosofia 46 (2009): 171-187. In Spanish. http://revistas.um.es/daimon/article/view/97101.
In this essay I will explore the legacy of Aristotle, hegel and Nietzsche in Taylor's modern approach. I think that through the footsteps of those philosophers' thought we can better understand the approach of Taylor. A question arises out of the search for the sources of the philosophical thought of Taylor: Aristotle, hegel or Nietzsche? or, maybe none of them? or perhaps all a little bit? let us see to what extent these philosophers have been influential in the modern approach of Taylor.
- ———. "El
Diálogo Filosófico Entre Charles Taylor y Jürgen Habermas: Un Intento
Por Superar Una Concepción Restrictiva De La Moral y La Modernidad." Dialogo Filosofico 26:3, no. 77 (May, 2010): 293-318. In Spanish.
En este ensayo planteamos buena parte del intercambio filosófico entre Habermas y Taylor. partimos del "desafío" que Taylor plantea a la concepción restrictiva de la moral. A continuación examinamos las críticas de uno y otro lado en vistas a ver si sería posible un entrecruzamiento entre ambos: ¿son atinadas las críticas que mutuamente se vierten? ¿En qué medida desarrollar este diálogo filosófico puede mejorar nuestra concepción de lo moral? Y atendiendo a sus últimos escritos acerca de la sociedad secular, ¿se puede hablar al fin y al cabo del ensanchamiento de una concepción restrictiva de moral.
- ———. "La Interculturalidad En El Quicio De La Hermenéutica Filosófica." Recerca: Revista De Pensament i Analisi 10 (2010): 101-120. In Spanish.
In this article are explored the possibilities of the philosophical hermeneutics in order to think and understand the phenomenon of interculturality. starting from the gadamerian approach, we consider different specific aspects of an intercultural hermeneutics: Critical nerve of understanding, productivity of the cultural distance: The interculturality, the effectual sense of culture, the starting point and development of the intercultural hermeneutics, the centrality of dialogue, the relevance of the contrast and the intercultural character of the experience. we conclude the essay considering a Nietzschean intuition: The spiritualization of the "enemy".
- ———. "Modernidad Hermenéutica En Charles Taylor." Quaderns De Filosofia i Ciència 40 (2010): 105-114. In Spanish.
In this paper I analyze the philosophical approach of Charles Taylor to modernity. for this aim I start considering two different kind of theories (cultural and acultural) in order to stress the most significant aspects of the hermeneutical approach of modernity. secondly, I focus on the hermeneutical presupposition of the cultural approach of modernity. finally, according to the comment of paul ricoeur, I raise the question whether from Taylor's hermeneutical approach there are universal characteristics of the modernity.
- ———. "Posibilidad
De Un Individualismo Holista: Consideraciones Hermenéuticas Sobre El
Individualismo Moderno Desde La Filosofía De Charles Taylor." Isegoria 42 (2010): 199-213. In Spanish.
The aim of this essay is to argue against the atomistic conception of man that underlies much of modern philosophy and to support, in contrast, a hermeneutical approach that makes possible to defend a holistic individualism. for this, starting from the distinction of Charles Taylor between "ontological issues" and "advocacy issues", I am going to focus on the presuppositions of individualism. what does holistic individualism mean? thus, I try to clarify whether it is possible to defend such holistic individualism, and what advantages in terms of irreducible social goods and significative freedom brings for the articulation and development of the individual and modern society.
- ———. "Realismo Hermenéutico y Trascendentalismo Situado: ¿Incurre El Realismo De Charles Taylor En La Falacia Trascendental?" Estudios Filosoficos 59, no. 171 (May, 2010): 299-313. In Spanish.
En este artículo me propongo responder a la pregunta de si el realismo de Charles Taylor incurre en falacia trascendental. para ello examinaré la crítica que james bohman y joseph rouse dirigen contra el realismo del filósofo Canadiense y desde ella me remontaré a la crítica inicial de mark B. okrent a winch y a hubert L. dreyfus. asimismo, presentaré brevemente la lectura heideggeriana de dreyfus y trazaré las afinidades y distinciones con el realismo hermenéutico de Taylor. el análisis que llevo a cabo señala nuevos modos de entender el realismo en clave hermenéutica, pero también del trascendentalismo situado.
- ———. "The Possibility of a Holistic Individualism: Hermeneutical Considerations about the Modern Individualism from Charles Taylor's Philosophy." Isegoria 42 (2010): 199-213. In Spanish. http://isegoria.revistas.csic.es/index.php/isegoria/article/view/691.
- ———. "Individuo y Sociedad En La Filosofía De Charles Taylor: Una Aproximación Desde El Enfoque Hermenéutico." Contrastes: Revista Interdisciplinar De Filosofia 16, no. 1-2 (2011): 193-210. In Spanish.
In this article I discuss the concept of self and society in Charles Taylor's philosophy. to start with, I raise the question whether it is appropriate to refer to Taylor as "communitarian" or, according to hermeneutics, it is more accurate to refer to a "dialogical" dimension of the self instead. this discussion leads us to the term "holistic individualism" as a proposal to understand the relationship between person and society. finally, I consider the irreducibility of social goods as one of the major benefits that entails the hermeneutical approach from the holistic individualism.
- Graef, Ortwin de. "Sources of the Self: Singulariteit En Begronding in Charles Taylor En William Wordsworth." Tijdschrift Voor Filosofie 60 (1998): 501-520. In Dutch.
- Graham, George. "In and Out of Me." Philosophy, Psychiatry, and Psychology 11, no. 4 (Dec., 2004): 323-326.
- Graham, Gordon. "Review of Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, James Tully, Ed." Utilitas 8 (1996): 131-134.
- ———. "Review of Charles Taylor by Ruth Abbey." Philosophy in Review (Comptes Rendus Philosophiques) 22, no. 5 (October, 2002): 311-312.
- Grasso, Kenneth L. "Ockham's Children: Nomolatry, Nominalism, and Contemporary Moral Culture." In Theology and Public Philosophy: Four Conversations, edited by Kenneth L. Grasso and Cecilia Rodriguez Castillo. Lanham, Maryland: Lexington Books, 2012. 21-20.
- Gray, David B. "Review of Charles Taylor by Ruth Abbey." Philosophy in Review (Comptes Rendus Philosophiques) 22 (2002): 311-312.
- ———. "Mandala of the Self: Embodiment, Practice, and Identity Construction in the Cakrasamvara Tradition." Journal of Religious History 30 (October, 2006): 294-310.
- Gray, John. "Faith in Reason: Review of A Secular Age." Harper’s Magazine 316, no. 1892 (January, 2008): 85-89.
- Greene, Maxine. "A Tapestry of the Self." Educational Researcher 20, no. 2 (Mar., 1991): 28-30. In English. http://www.jstor.org/stable/1176832.
- Greenway, William. "Charles Taylor on Affirmation, Mutilation and Theism: A Retrospective Reading of Sources of the Self," Journal of Religion 80 (2000): 23-40.
- ———. "Chalcedonian Reason and the Demon of Closure." Scottish Journal of Theology 57, no. 1 (2004): 56-79.
- Griffiths, A. Phillips. "[Untitled]." The Philosophical Quarterly 26, no. 103 (Apr., 1976): 197-198. In English. http://www.jstor.org/stable/2219155.
- Griffiths, Paul J. "Review of A Secular Age." Thomist: A Speculative Quarterly Review 72, no. 4 (October, 2008): 665-669.
- Grimen, Harald. "Starka Värderinger Och Holistik Liberalism: Inledning Til Charles Taylors Filosofi." In Identitet, Frihet Och Gemenskap: Politisk-Filosofiska Texter, edited by Harald Grimen. Göteborg: Daidalos, 1995. In Swedish.
- ———. "Svak Vurdering Og Ønske Av Andre Orden." AGORA: Journal for Metafysisk Spekulasjon 3, no. 25 (årgang, 2007): 5-36.
- Grimm, Stephen R. "Review of Varieties of Religion Today: William James Revisited." International Philosophical Quarterly 43, no. 1 (March, 2003): 120-123.
- ———. "A Catholic Modernity?: Charles Taylor’s Marianist Award Lecture." International Philosophical Quarterly 41, no. 2 (2001): 247-249.
- Groarke, Louis. "Review of the Malaise of Modernity." Eidos: The Canadian Graduate Journal of Philosophy 12, no. 1 (June, 1994): 175-178.
- ———. "Epistemology, Language and Community [Critical Notice of Philosophical Arguments]." Eidos: The Canadian Graduate Journal of Philosophy 15, no. 1 (1998): 89-96.
- ———. "The Politics of Recognition and the Master State: Taylor and De Koninck on the Canadian Federation." Maritain Studies/Etudes Maritainiennes 15 (1999): 97-107.
In this paper I compare and contrast the views of two Quebec authors--charles de koninck and Charles Taylor--on Quebec nationalism and Canadian federalism. both Taylor and de koninck are Quebec nationalists and federalists. Taylor cites authors like hegel, rousseau, herder and montesquieu and, in line with a continental tradition, avoids metaphysics. de koninck is a neo-thomist and a robust aristotelian. I will first consider Taylor's position, then de koninck's position, then compare and evaluate the two. although both authors espouse a similar notion of community, de koninck's neo-aristotelian resolves possible problems inherent in Taylor's scheme.
- ———. The Good Rebel: Understanding Morality and Freedom. London: Associated University Press, 2002.
- ———. "Review of Charles Taylor by Ruth Abbey." Journal of Multilingual and Multicultural Development 28, no. 2 (2007): 167-168.
- Grondin, Jean. "Charles Taylor a-t-Il Des Raisons De Croire à Proposer? Grandeur Et Limites d'Une Justification De l'Option Métaphysique De La Croyance Par Des Enjeux Éthiques." Science Et Esprit: Revue De Philosophie Et De Théologie 64, no. 2 (05/01, 2012): 245-262. In French.
Taylor's 'Secular Age' defends a courageous thesis on the origins of the secular age and its true significance: (1) historically, it would be the consequence of the intensification of personal devotion in the late Middle Ages which would have led to a discovery of the autonomy of the individual; (2) the secular age would thus have less to do with a decline of belief, brought about by modern science, than with the emergence of new forms of ethical fullness which are not linked to transcendence. This essay first questions whether Taylor's broad historical thesis is cogently substantiated. In its second part, it argues that his philosophy, which rightly sees that the secular age implies a fragilization of faith, should be more preoccupied with the issue of the reasons of belief. It is far from certain that one can reduce the metaphysical option of belief to ethical considerations, as Taylor seems to think.
- Grossman, Marshall. "Whose Life is it Anyway? Shakespeare's Prick." Textual Practice 23, no. 2 (April, 2009): 229-246.
- Grueso, Delfín Ignacio. "Tres Modos De Involucrar El Reconocimiento En La Justicia [Review of A Secular Age]." Praxis Filosofica 27 (July-December, 2008): 49-71. In Spanish.
- Guignon, Charles. "Philosophy After Wittgenstein and Heidegger." Philosophy and Phenomenological Research 50 (1990): 649-672.
- ———. "Pragmatism Or Hermeneutics? Epistemology After Foundationalism." In The Interpretive Turn: Philosophy, Science, Culture, edited by David R. Hiley. Ithaca: Cornell University Press, 1991. 81-101.
- ———. "Authenticity." Philosophy Compass 3, no. 2 (March, 2008): 277-290.
- Guisan, Catherine. "Winning the Peace: ‘Lost Treasure’ of European Integration?" Rivista Di Studi Politici Internazionali 72 (July-September, 2005): 453-470.
- Guisti, Miguel. "Lassen Sich Moralität Und Sittlichkeit Miteinander Vermitteln?" Philosophische Rundschau 38 (1991): 14-47. In German.
- Gulick, Walter. "Review of the Ethics of Authenticity." Tradition and Discovery 19 (1992): 39-40.
- Gupta, Nisha. "Addressing Persistent Forms of Oppression in a Liberal Democracy: A Cultural Approach to Multiculturalism." Philosophy of Education Yearbook (2001): 300-307.
- Gurciullo, Sebastian. "Making Modern Identity: Charles Taylor's Retrieval of Moral Sources." Critical Horizons: A Journal of Philosophy and Social Theory 2, no. 1 (April 2001, 2001): 93-125.
- Gutmann, Amy. "Communitarian Critics of Liberalism." Philosophy & Public Affairs 14, no. 3 (Summer, 1985): 308-322. In English. http://www.jstor.org/stable/2265353.
- ———. "Die Kommunitaristischen Kritiker Des Liberalismus." In Kommunitarismus: Eine Debatte Über Die Moralischen Grundlagen Moderner Gesellschaften, edited by Axel Honneth. Frankfurt and New York: Campus, 1993. 68-83.
- Gutting, Gary. Pragmatic Liberalism and the Critique of Modernity. Cambridge: Cambridge University Press, 1999.
- ———. "An Historical Perspective on Religious Epistemology." In The Proceedings of the Twentieth World Congress of Philosophy, Volume 4: Philosophies of Religion, Art, and Creativity. Bowling Green: Philosophy Doc Ctr, 1999.
Contemporary discussions of the rationality of religious belief obviously have important antecedents in the history of modern philosophy, particularly in the history of the enlightenment project that so strongly challenged traditional religious belief. this paper develops two themes from this history that I will try to show are particularly important for understanding contemporary issues about the rationality of religious belief: The affirmation of ordinary life and the question of radical evil in human nature. (edited).
- Habbard, Anne-Christine. "L'Éthique Environnementale: La Défaite Du Politique?" Raison Publique: Éthique, Politique Et Société 8 (April, 2008): 29-42. In French.
- Habermas, Jürgen. "A Reply." In Communicative Action, edited by Axel Honneth and Hans Joas. Cambridge, MA: MIT Press, 1991. 214-264.
- ———. "Struggles for Recognition in the Democratic Constitutional State." In Multiculturalism: Examining the Politics of Recognition, edited by Amy Gutmann. Princeton: Princeton University Press, 1994. 107-148.
- ———. "La Lutte Pour La Reconnaissance Dans l'État De Droit Démocratique." [Struggles for Recognition in the Democratic Constitutional State] In L'Intégration Républicanne. Paris: Fayard, 1998. 205-243. In French.
- Hafner, Ansgar. "Was Heisst Gemeinschaft Heute?" Gegenwartskunde 44, no. 1 (1995): 33-44. In German.
- Haglund, Dick A. R. "Charles Taylor Om Konvergenshypotesen." In Logic and Abstraction, edited by Mats Furberg. Goteborg: ACTA Univ., 1996. 139-158. In Swedish.
- Haldane, John. "Review of Multiculturalism and 'the Politics of Recognition'." European Journal of Philosophy 1, no. 3 (Dec., 1993): 347-350.
- Hall, Stuart. "Charles Taylor in the Archives." Critical Arts 23, no. 3 (November, 2009): 374-376.
- Halvorson, Jonathan. "Review of Multiculturalism and 'the Politics of Recognition'." Conference 5 (1994): 100-104.
- Hamlyn, David W. "The Concept of Development." Proceedings of the Philosophy of Education Society of Great Britain 9 (July, 1975): 26-39.
- ———. "Review of Sources of the Self." British Journal of Educational Studies 39 (1991): 101-103.
- Hamlyn, D. W. "Critical Notice." Mind 76, no. 301 (Jan., 1967): 127-136. In English. http://www.jstor.org/stable/2252039
Notes: SE: New Series.
- ———. "[Untitled]." British Journal of Educational Studies 39, no. 1 (Feb., 1991): 101-103. In English. http://www.jstor.org/stable/3120882.
- Hammond, David. "Taking Wittgenstein to School: Toward an Expressivist Account of Educational Development." Philosophy of Education: Proceedings of the Annual Meeting of the Philosophy of Education Society 48 (1992): 342-351.
- Hands, D. Wade. "Review of Philosophical Papers, 1 and 2." Economics and Philosophy 3 (1987): 172-175.
- Hankey, Wayne. "Between Augustine Descartes: More than a Source of the Self." Augustinian Studies 32, no. 1 (2000): 65-88. http://secure.pdcnet.org/augstudies/content/augstudies_2001_0032_0001_0065_0088.
- Hannon, Patrick. "Ireland: Secular Age?" In The Taylor Effect: Responding to A Secular Age, edited by Ian Leask. Newcastle upon Tyne: Cambridge Scholars, 2010. 124-133.
- Hanson, Richard J. "Hearts as Large as the World : Charles Taylor’s Best Account Principle as a Resource for Comparative Theologians." Journal of Religion and Society 15 (2013).http://moses.creighton.edu/jrs/2013/2013-26.pdf.
This paper examines philosopher Charles M. Taylor’s Best Account principle, an epistemic tool intended for use in multicultural societies, as one possible avenue for developing a more conceptually robust comparative theology. Specifically, I engage Taylor’s Best Account, or “BA” principle, with some of the trajectories suggested by Francis X. Clooney’s own interreligious encounters, and Clooney’s theological reflections upon these experiences. I compare Clooney’s interpretation of the dictum “to have a heart as large as the world” to Taylor’s notion that the most adequate interpretation of human life is the one that makes the most sense in terms of the way human lives are actually lived (in essence, what Taylor means by “best account”), and use this as an opening to what I hope will be a wider conversation about the conceptual development of comparative theologies.
- Harak, G. S. "Child Abuse and Embodiment from a Thomistic Perspective." In Aquinas and Empowerment: Classical Ethics for Ordinary Lives. Washington: Georgetown Univ Pr, 1996.
- Harold, Philip J. "Chapter 6." In Emmanuel Levinas and the Sanctification of Suffering. Athens, Ohio: Ohio University Press, 2009.
- Harris, Errol E. "Review of Hegel." Owl of Minerva 8 (1977): 1-4.
- Harris, H. S. "Review of Hegel." Philosophy of the Social Sciences 7 (1977): 303-310.
- Harrold, Philip E. "Review of Varieties of Religion Today: William James Revisited." Pro Ecclesia 12, no. Summer (2003): 375-377.
- Hart, William D. "Naturalizing Christian Ethics: A Critique of Charles Taylor's A Secular Age." The Journal of Religious Ethics 40, no. 1 (March, 2012): 149-170. In English. http://www.jstor.org/stable/41348825.
This essay critically engages the concept of transcendence in Charles Taylor's A secular age. I explore his definition of transcendence, its role in holding a modernity-inspired nihilism at bay, and how it is crucial to the christian antihumanist argument that he makes. in the process, I show how the critical power of this analysis depends heavily and paradoxically on the Nietzschean antihumanism that he otherwise rejects. through an account of what I describe as naturalistic christianity, I argue that transcendence need not be construed as supernatural, that all of the resources necessary for a meaningful life are immanent in the natural process, which includes the semiotic capacities of homo sapiens. finally, I triangulate Taylor's supernatural account of transcendence, naturalistic christianity, and dreyfus and kelly's physis-based account of "going beyond" our normal normality in all things shining: Reading the western classics for meaning in a secular age.
- Hashemi, Nader. "The Multiple Histories of Secularism: Muslim Societies in Comparison." Philosophy and Social Criticism 36, no. 3-4 (Mar., 2010): 325-338.
This article is intended to advance conceptual clarity on the topic of secularism in muslim societies. it seeks to uncover unique historical developments that have influenced and shaped debate on this topic. in the first part, a distinction is made between the different social scientific categories of secularism, focusing on the philosophical, sociological and political dimensions of secularism. the second section provides a broad overview of the different histories of political secularism, and focuses on the two dominant models that have been bequeathed to us from the western tradition of political thought: Anglo-american secularism and french secularism ('laïcité'). in the final section, the political history of muslim societies is briefly explored with the goal of providing a tentative answer to the question: Historically, why did political secularism not emerge in muslim societies?.
- Hauerwas, Stanley and David Matzko. "The Sources of Charles Taylor [Review of Sources of the Self]." Religious Studies Review 18 (1992): 286-289.
- Hauerwas, Stanley. "Killing Compassion." In Dispatches from the Front: Theological Engagements with the Secular. Durham, NC: Duke University Press, 1994. 164-176.
- Hauerwas, Stanley and Romand Coles. "'Long Live the Weeds and the Wilderness Yet': Reflections on 'A Secular Age'." Modern Theology 26, no. 3 (2010): 349-362. http://onlinelibrary.wiley.com/doi/10.1111/j.1468-0025.2010.01612.x/abstract.
While we are deeply appreciative of Taylor's A secular age, we nonetheless worry that his use of the immanent/transcendent duality may introduce a certain kind of christian constantinianism that he wants to disavow. in particular, we worry that the immanent/transcendent duality is far too formal in its character. in order to develop this concern, we draw on talal asad's account of the secular to suggest how liturgy may provide an alternative way of understanding as well as challenging Taylor's worries about ?the immanent frame.?
Notes: Symposium: Charles Taylor, A Secular Age.
- Haughton, Rosemary Luling. "Transcendence and the Bewilderment of being Modern." In A Catholic Modernity? Charles Taylor's Marianist Award Lecture, edited by James L. Heft. New York: Oxford University Press, 1999. 65-81.
- Haus, Michael. "Charles Taylor Und Michael Walzer. Flüchtige Begegnungen, Tiefe Verbundenheit?" In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 185-216. In German.
- Hausman, David B. "The Paradox of Teleological Ascription." Journal of Medicine and Philosophy 3 (June, 1978): 144-157.
The paradox of teleological ascription sets the goal-directed behavior of certain obviously nonintentional systems, endorsed by our observations, against the apparent need to account for that behavior through means unavailable to those systems: Intentions. this paper examines and rejects a variety of attempts to analyze goal-directed behavior which make room for, but do not necessarily require, ends in view. an analysis which avoids these objections is then presented.
- ———. "The Explanation of Goal-Directed Behavior." Synthese: An International Journal for Epistemology, Methodology and Philosophy of Science 65 (Dec., 1985): 327-346.
If teleological descriptions and explanations are to have a legitimate place in contemporary empirical science, especially as regards biological units in general and even nonbiological ones, then their content must avoid appeal to intentional constituents. efforts aimed at "reducing" teleological accounts to nonteleological ones (braithwaite, nagel, etc.) have proved unsuccessful (scheffler). recently, larry wright, building on the work of Charles Taylor, has put together a nonreductive analysis which is free from many of the objections often associated with such a program. i maintain that while wright and Taylor are on the right track, serious problems still remain for their theories. an analysis is suggested which avoids these difficulties.
- Hawk, William J. "Review of Tayloring Reformed Epistemology: Charles Taylor,Alvin Plantinga and the De Jure Challenge to Christian Belief." The Review of Metaphysics 62, no. 4 (2009): 909-911.
- Hawthorn, Geoffrey. "[Untitled]." Theory and Society 4, no. 2 (Summer, 1977): p. 297. In English. http://www.jstor.org/stable/656838.
- Healy, Paul. "Dialogue Across Boundaries: On the Discursive Conditions Necessary for a 'Politics of Equal Recognition'." Res Publica: A Journal of Legal and Social Philosophy 4, no. 1 (1998): 59-76.
Like it or not, multiculturalism and pluralism are facts of contemporary life with which we have no option but to come to terms. in these circumstances, consideration of the conditions necessary for nonprejudicial intercultural dialogue achieves a particular importance. the present paper addresses this theme by elucidating the discursive conditions necessary for sustaining a meaningful, mutually enriching relationship with members of other cultures and traditions. (edited).
- ———. "Self-Other Relations and the Rationality of Cultures." Philosophy and Social Criticism 26, no. 6 (Nov., 2000): 61-83.
Briefly stated, the problem is that the polarized alternatives of ethnocentric universalism and self-sealing relativism that have characterized this debate serve either to preclude mutual recognition altogether or to promote 'invidious comparison' (dascal). as will be apparent, these alternatives pose significant barriers to intercultural research and relations on terms of mutual recognition and respect. the present paper seeks to come to terms with this problem by developing an account of cultural rationality, and a concomitant account of the logic of cross-cultural inquiry, which can promote growth of understanding through intercultural learning, and so help to foster more productive modes of intercultural relations. (edited).
- Heath, Gregory. " Charles Taylor and Expressivist Views of the Self." In The Self and Communicative Theory. Aldershot: Ashgate, 2000.
- Heath, Michael. "Articulation as Therapy: Charles Taylor's Ontology and Philosophical Counseling." Eidos: The Canadian Graduate Journal of Philosophy 15, no. 1 (1998): 43-54.
- Hedman, Carl G. "Promoting the Autonomy of another Person: The Difficult Case of the High School Dropout." Educational Theory 34 (1984): 355-366.
- Heft, James L. "Introduction." In A Catholic Modernity? Charles Taylor's Marianist Award Lecture, edited by James L. Heft. New York: Oxford University Press, 1999. 3-11.
- Heidebrecht, Paul C. "A Prescription for the Ills of Modernity? Understanding A. James Reimer╒s Approach to Theology." Mennonite Quarterly Review 80 (April, 2006): 229-248.
- Heikkila, Heikki and Risto Kunelius. "Journalists Imagining the European Public Sphere: Professional Discourses about the EU News Practices in Ten Countries." Javnost (the Public) 4 (December, 2006): 63-79.
- Hejzlar, P. "Christian Truth-Claims in Contemporary Epistemological Setting." Communio Viatorum 53, no. 1 (2011): 47-69.
- Helfer, Inácio. "Os Bens Sociais São Sempre Bens Convergentes?" Trans/Form/Acao: Revista De Filosofia 35, no. 2 (01/01, 2012): 163-185. In Portuguese.
A current strand of thought teaches that all collective goods are convergent goods. Its main exponents are the welfarist and utilitarian conceptions in the fields of economics and philosophy, respectively. This assumption presupposes that "social wholes" are inevitably composed of "parts", and that therefore the base of each public or social good is composed of individuals who would be ultimately responsible for its existence. Thus, public goods would be goods where the interests and choices of social actors converge. This essay shows that, first, according to Taylor's understanding, not all collective goods are convergent goods. Some social goods can be considered as irreducibly social goods, whose justification lies in reflection on their meaning. Second, it discusses the contribution that the Hegelian notion of ethics had on the formulation of this argument.
- Helly, Denise. "Review of Multiculturalism: Examining 'the Politics of Recognition'." Anthropolgie Et Societés 19 (1995): 232-235.
- Helm, Bennett. "Emotional Reasons: How to Deliberate about Value." American Philosophical Quarterly 37, no. 1 (January, 2000): 1-20.
- Hendley, Steven. "Liberalism, Communitarianism and the Conflictual Grounds of Democratic Pluralism." Philosophy and Social Criticism 19 (1993): 293-316.
- Henk, A. M. and J. Ten Have. "Catholic Healthcare Organizations how they can Contribute to Solidarity: A Social-Ethical Account of Catholic Identity." Christian Bioethics: Non-Ecumenical Studies in Medical Morality 16, no. 3 (December, 2010): 314-333.
- Henriksen, Jan-Olav. Grobunn for Moral: Om å Være Moralsk Subjekt i En Postmoderne Kultur. Kristiansand: Høyskoleforlaget, 1997. In Swedish.
- ———. "Moderne Religion i Kritisk Lys. Charles Taylor Lest Som Religionsfilosof A2 Eriksen, Stein S." AGORA: Journal for Metafysisk Spekulasjon 3 (2007): 83-103. In Swedish.
- Herman, David. "Private Lives [Review of the Ethics of Authenticity and Multiculturalism and 'the Politics of Recognition']." New Statesman and Society (Dec. 11, 1992): 40-41.
- Hewitt, Keith. "Taylor on Phenomenological Method: An Hegelian Refutation." Animus: A Philosophical Journal for our Time 5 (Dec., 2000): 1-21.
- Hibbs, Thomas S. "Against a Cartesian Reading of 'Intellectus' in Aquinas." Modern Schoolman 66 (Nov., 1988): 55-69.
- Higuero, Francisco Javier. "La Contextualización Moral Del Sujeto En El Pensamiento De Charles Taylor." Convivium: Revista De Filosofia 19 (2006): 101-116. In Spanish.
Charles Taylor's view of the self is closely connected with his analysis of moral life and it constitutes some kind of reaction directed against the limitations and inconsistencies he perceives in the philosophical positions taken by cultural movements such as liberalism and communitarism. in contrast with those theories, Taylor does not hesitate to recognize the value of a tradition of hermeneutics that searches for meaning and proper understanding of existence. therefore, any relevant discourse of the self must take into account the way individuals experience their moral lives and the horizons of meaning held within cultures which would support them. such a moral framework might contribute, in one form or another, not only to epistemological understanding but also to the recognition of values that happen to be articulated, shared, structured and fused.
- Hill, Greg. "Citizenship and Ontology in the Liberal State." Review of Politics 55 (1993): 67-84.
- Hill, W. R. Bruce. "[Untitled]." Canadian Journal of Political Science / Revue Canadienne De Science Politique 3, no. 4 (Dec., 1970): 663-664. In English. http://www.jstor.org/stable/3231546.
- Hinton, Timothy. "Naturalism and Authority." Journal of Social Philosophy 41, no. 2 (June, 2010): 152-168.
- Hirvonen, Onni. "Taylor and the Problem of Recognizing Cultural Groups." Distinktion: Scandinavian Journal of Social Theory 13, no. 1 (2012): 109-124. In English. http://www.worldcat.org/oclc/781887590.
Recognition of cultural groups is an issue that puzzles those involved in the discussions around multiculturalism. Charles Taylor (1994) has done important groundwork in his ‘The politics of recognition’ where different possibilities of multicultural policy-making are discussed. this article concentrates on one social ontological problem that can be found in Taylor’s widely recognized theory. this article proceeds as follows. at first, Taylor's view on recognition is briefly introduced. this view potentially faces the reification problem, which states that recognizing a group that is not really an agent might result in misrecognition and disrespect of individual members of the group. the forms of misrecognition and disrespect range from homogenizing sets of individuals to forced identities anddissonance between individual and collective identities. after the problems of cultural recognition have been made clear, insights from the field of social ontology are brought into the picture. the agency of cultural groups is not self-evident, and in this paper it is argued that Taylor faces a problem when he grants agency to certain kinds of groups that are not really agents. this can be shown using the tools provided by contemporary analytical social ontology. finally, a tentative way of conceptualizing cultural recognition is offered. the suggestion is that, despite its vagueness, Taylor's position includes elements that enable incorporating a robust social ontological theory into it. if this is done, many of the worries stated in the reification problem might be avoided.
- Hittinger, Russell. "Review of Sources of the Self." The Review of Metaphysics 44 (1990): 111-130.
- Hjort, Mette. "Literature: Romantic Expression Or Strategic Interaction?" In Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, edited by James Tully and Daniel M. Weinstock. Cambridge: Cambridge University Press, 1994. 121-135. In English. http://dx.doi.org/10.1017/CBO9780511621970.010.
- Hjort, Mette and Stéphan (trans) D'Amour. "Le Privilège Culturel Et La Politique De La Reconnaissance." Philosophiques 23, no. 1 (Mar., 1996): 47-55. In French.
Influential postcolonial theories have successfully shown that the failure to recognize the value of certain cultural forms inflicts a form of harm. what these theories fail to note is that small, prosperous nations also require a politics of recognition as a result of the asymmetrical nature of relations governing major and minor cultures. to prove this point I consider aspects of contemporary danish cinematic production. I attempt to identify the strategy for recognition that is best suited to filmmakers belonging to small, but prosperous nations.
- Höffe, Otfried. "Review of Die Formen Des Religiösen in Der Gegenwart." Zeitschrift Für Philosophische Forschung 56, no. 1 (January-March, 2002): 165. In German. http://www.jstor.org/stable/20485076.
- Hoffman, Lester V. "Where the Action is Not." Philosophical Forum 4 (June, 1973): 531-553.
- Hogan, Pádraig. "Philosophy as Arraignment." Journal of Philosophy of Education 27, no. 2 (Dec., 1993): 267-274.
- ———. "Religious Inheritances of Learning and the 'Unquiet Frontiers of Modernity'." In The Taylor Effect: Responding to A Secular Age, edited by Ian Leask. Newcastle upon Tyne: Cambridge Scholars, 2010. 134-145.
- Höhn, Hans-Joachim. "Reflexive Säkularisierung. Eine Problemanzeige." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 698-715. In German.
- Höjelid, Stefan. "The Power of Religion in the Public Sphere. by Judith Butler, Jürgen Habermas, Charles Taylor, and Cornel West." European Legacy 18, no. 2 (04, 2013): 233-234.Holborow, L. C. "Mellor's Mistakes about Taylor's the Explanation of Behaviour." Mind 79 (Oct., 1970): 613-613.
i argue that the criticisms made by d. h. mellor in 'mind', january, 1968, of two arguments central to Charles Taylor's thesis concerning teleological explanation in 'the explanation of behaviour' can readily be accommodated by Taylor. in neither case is the argument used to make the distinction that mellor alleges.
- Hollinger, David A. "Review of Varieties of Religion Today: William James Revisited." Journal of the American Academy of Religion 72, no. 1 (March, 2004): 281-283. http://www.jstor.org/stable/40005901.
- Holmes, Pablo. "A Modernidade Como Dilema Entre a Eticidade e a Moralidade: A Crítica De Charles Taylor à Teoria do Discurso." Controvérsia 3, no. 1 (2007): 1-6. In Portuguese.
On the basis of the distinction between cultural and acultural theories of modernity proposed by Charles Taylor, this article contrasts his theory of modern society and culture with the theory of discourse of Jürgen Habermas. these two theories are discussed with special attention to their political and moral implications. thus, we are faced with the limitations of the rule of law understood only as a procedural normative standpoint to judge cultural differences and specificities.
- Honenberger, Phillip. "Ethics, Hermeneutics, and Eudaimonics." International Philosophical Quarterly 50:2, no. 198 (June, 2010): 243-256.
Contemporary ethical theory ought to take both the biological and cultural constitution of human subjects into account. but the coupling of these constraints raises questions about the scope of each. in this paper I defend the view that, rather than predetermining human moral sensibility, or founding a universal ethic on that basis, the biological constitution of human beings actually prefigures their wide variability across cultures and argues for the open-endedness of questions of meaning and value. I defend this conception against owen flanagan's neo-darwinian "eudaimonics" as well as against various forms of ethical 'a priorism' and ethical skepticism, making critical use of Charles Taylor's hermeneutic conception of human moral valuation.
- Honneth, Axel. "Nachwort." In Negative Freiheit? Zur Kritik Des Neuzeitlichen Individualismus, 1988. 295-314. In German.
- ———. "Das Subjekt Im Horizont Konfligierender Werte: Zur Philosophischen Anthropologie Von Charles Taylor." In Die Zerrissene Welt Des Sozialen: Sozialphilosophische Aufsätze, edited by Axel Honneth. Frankfurt: Suhrkamp, 1999. 227-247. In German.
- ———. "Markt Und Moral. Alternativen Der Kapitalismusanalyse." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 78-106. In German.
- Horster, Detlef. "Review of Quellen Des Selbst." Zeitschrift Für Philosophische Forschung 49, no. 2 (Apr. - Jun., 1995): 324-327. In English. http://www.jstor.org/stable/20483714.
- ———. "Charles Taylor - Porträt Eines Politischen Philosophen." Neue Gesellschaft - Frankfurter Hefte 43 (1996): 547-551. In German.
- Horton, John. "Charles Taylor: Selfhood, Community and Democracy." In Liberal Democracy and its Critics, edited by April Carter and Geoffrey Stokes. Cambridge: Polity Press, 1998. 155-174.
- ———. "Peggy Lee's Question: Charles Taylor, Secularism and the Meaning of Life [Review of A Secular Age]." European Journal of Political Theory 10 (2011): 113-121.
- Hösle, Vittorio. "Eine Metaphysische Geschichte Des Atheismus." Deutsche Zeitschrift Für Philosophie 57, no. 2 (May, 2009): 319-327. In German. http://dx.doi.org/10.1524/dzph.2009.0027.
The essay explores Charles Taylor's "A secular age" and focuses on following shortcomings of the work: Is the separation of the sacred and the profane a loss or an intensivation of religiosity? does the kantian universalist ethics not represent an increased commitment to basic christian ideas? must not even atheism be interpreted as a step in the self-unfolding of the divine? Taylor's remarkable work is interpreted as being too strongly committed to catholic personalism and not sufficiently familiar with the protestant theological tradition.
- ———. "A Metaphysical History of Atheism." Symposium: Canadian Journal of Continental Philosophy (Revue Canadienne De Philosophie Continentale) 14, no. 1 (Mar., 2010): 52-65.
The essay reviews Charles Taylor's secularization theory in "A secular age" and focuses, despite an overall positive evaluation, on following shortcomings. Taylor proceeds as a historian of ideas and institutions; he does not really address questions in philosophy of religion. thus, his criticism of deism does not see that the denial of God's interventions against the laws of nature was based on taking the belief in God's atemporality seriously. Taylor also underrates the moral arguments that led to an equal treatment of all religions; giving a privileged status to one's own faith without further arguments was regarded as parochial.
- Houston, Barbara. "Multiculturalism and a Politics of Persistence." Philosophy of Education: Proceedings of the Annual Meeting of the Philosophy of Education Society (1996). http://www.ed.uiuc.edu/EPS/PES-yearbook/96_docs/houston.html;.
- Houston, Christopher. "Alternative Modernities: Islamism and Secularism on Charles Taylor." Critique of Anthropology 18, no. 2 (June, 1998): 234-240.
- Houtepen, Rob. "The Meaning of Old Age and the Distribution of Health-Care Resources." Ageing and Society 15, no. 2 (June, 1995): 234-242.
- Howe, Stephen. "Little Boxes [Review of Philosophical Arguments]." New Statesman and Society (Aug. 18 1995, 1995): 33.
- Hoy, David Couzens. "Hegel, Taylor-made." Dialogue: Canadian Philosophical Review 16 (1977): 715-732.
- ———. "Is Hermeneutics Ethnocentric? in the Interpretive Turn, Hiley, David R (Ed)." In . Ithaca: Cornell Univ Pr, 1991.
Hans-georg gadamer's hermeneutical philosophy represents a radical break with cartesian and kantian theories of knowledge. my specific concern here is whether his program can be defended against those who infer from the hermeneutical insistence on context-boundedness that hermeneutics necessarily condones ethnocentrism. I argue that gadamer is a critical pluralist, not a critical monist, and as such he can be defended against Habermas's critique. ethnocentrism follows not from gadamer's pluralism, but on the contrary, from the expectation of consensus and convergence.
- Hoy, Terry. "The Moral Ontology of Charles Taylor: Contra Deconstructivism." Philosophy and Social Criticism (1990): 207-225.
- Huang, Yong. "Charles Taylor's Transcendental Arguments for Liberal Communitarianism." Philosophy and Social Criticism 24, no. 4 (July, 1998): 79-106.
This paper sees Charles Taylor's moral discourse as a version of liberal communitarianism, an attempt to reconcile liberalism and communitarianism, by examining his three transcendental arguments: The liberal transcendence from the parochial to the universal; the communitarian transcendence from the instinctual to the ontological; and the theistic transcendence from the good to God. while this liberal communitarianism absorbs some great insights from both liberalism and communitarianism and overcomes some of their respective weaknesses, it fails to avoid their common dichotomy of the good and the right because Taylor's fundamentally communitarian commitment leads him to believe that there must be a universal ontological (religious or metaphysical) idea of the good as the foundation for any needed universal social and political idea of the right.
- ———. Religious Goodness and Political Rightness: Beyond the Liberal-Communitarian DebateTrinity Press International, 2001.
- Hudzik, Jan Paweł. "The Poetics of Narrating Modernity." In Charles Taylor's Vision of Modernity: Reconstructions and Interpretations, edited by Christopher Garbowski, Jan Paweł Hudzik and Jan Kłos. Newcastle upon Tyne: Cambridge Scholars Pub., 2009. 2-22.
- Hughes, Peter. "Last Post: Alternatives to Postmodernism." Comparative Studies in Society and History 38 (1996): 182-188.
- Hulak, Florence. "Que Permet De Penser Le Concept d'Imaginaire Social De Charles Taylor?" Philosophiques 37, no. 2 (Sept., 2010): 387-409. In French.
Charles Taylor defines the concept of "social imaginary", in 'modern social imaginaries', as "self-understanding" of a society, but also as "repertory" of the practices which can be adopted by society's members. through this dual definition, the concept conjures at the same time an hermeneutic approach and a wittgensteinian approach focusing on the analysis of constitutive social rules. to highlight this conception of social imaginary, I consider the concept of "background" from Taylor's earlier works. this leads me to contend that Taylor's theory does not make room for the wittgensteinian approach. social practices do not need to rely on the individuals' common understanding of their whole society to be possible. as a consequence, his concept of social imaginary allows us to understand cultural and political identity but not the historical constitution of social practices.
- Hundert, E. J. "Augustine and the Sources of the Divided Self." Political Theory 20, no. 1 (1992): 86-104.
- Hung, Tsz Wan Andrew. "A Critique of Modern Moral Philosophy." China Graduate School of Theology Journal 46 (January, 2008): 173-202.
- ———. "Charles Taylor's Historical Argument of Christian Morality." China Graduate School of Theology Journal 48 (January, 2010): 169-201.
- Hunter, Ian. "Charles Taylor's 'A Secular Age' and Secularization in Early Modern Germany." Modern Intellectual History 8, no. 3 (Nov., 2011): 621-646.
- Hunyadi, Mark. "Je Suis Ce Que Je Me Raconte: L'Impuissance Du modle Narrative." In L'Europe Au Soir Du Siècle: Identité Et Démocratie, edited by Nicole Dewandre and Jacques Lenoble. Paris: Éditions Esprit, 1992. 67-79. In French.
- Huq, Aziz. "Keeping God Out of it." The American Prospect (October 2, 2007). http://www.prospect.org/cs/articles?article=keeping_God_out_of_it.
- Hurd, Elizabeth. "A Secular Age." Political Theory 36, no. 3 (2008): 486-491. http://www.jstor.org/stable/20452645.
- Hurka, Thomas. "A Lesson for Quebec Ð and for Thinkers Everywhere." Globe and Mail (Jan 9, 1993): C16.
- Hyman, John. "Agir Et Percevoir." In Charles Taylor Et l'Interprétation De l'Identité Moderne, edited by Guy Laforest and Philippe de Lara. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 115-131. In French.
- Ignatieff, Michael. "Of Human Interest." Saturday Night 100, no. 12 (1985): 63-67.
- Igrek, Apple Zefelius. "Varieties of Religion Today: William James Revisited." Essays in Philosophy 6, no. 2 (June, 2005): 1-3.
- ———. "Is a Return to Immanence a Return to Fascism?" International Studies in Philosophy 37, no. 1 (2005): 1-17.
- Ikäheimo, Heikki. "Taylor on Something Called 'Recognition'." Acta Philosophica Fennica 71 (2002): 99-111.
In the discussions on something called 'recognition' it is important to distinguish between three senses of the word: (1) identification of anything/-one, numerically as something/-one, and qualitatively as of some kind; (2) acknowledgement of norms, reasons, commitments, responsibilities, faults, etc.; and (3) recognitive attitudes of love, respect and esteem towards persons. it is also useful to distinguish between a recognizee-insensitive and a recognizee-sensitive conception of (3) recognition, and, following the latter conception, between valuing, holding in esteem and being recognized. with the help of these distinctions I analyze what it is exactly that Charles Taylor discusses under the catchword 'recognition' in "the politics of recognition".
- Iliescu, A. P. "Modern Individualism as Justificative Ideology," Journal for the Study of Religions and Ideologies 2, no. 4 (Spring, 2003): 149-171.
- Imbelli, Robert. "The Paschal Cure." Commonweal 135, no. 7 (4/10, 2009): 14-15.
- Ingram, James. "Comment on Lawrence Blum." Constellations: An International Journal of Critical and Democratic Theory 5, no. 1 (Mar., 1998): 69-73.
- Innis, Robert E. "Reading Hegel Rightly: A Review Discussion of some Recent Hegeliana." New Scholasticism 52 (Dec., 1978): 110-129.
- Insole, Christopher J. "Informed Tolerance: Review of A Secular Age." Times Literary Supplement 5470 (February 1, 2008): 5470.
- Inwood, M. J. "Review of Philosophical Arguments." Philosophical Books 37, no. 3 (July, 1996): 186-188.
- Ipperciel, Donald. "Habermas, Taylor Et Le Nationalisme Québécois." Dialogue: Canadian Philosophical Review 40, no. 3 (June, 2001): 529-544. In French.
This text views the case of Quebec nationalism from the vantage point of the debate between Habermas and Taylor on this question. this case highlights the problem of articulating the sphere of civic rights, whose claims are universalist, to that of culture and collective identity, whose essence is particularist. it seems that the multinational context of the Quebec-Canada confrontation needs to be approached in a manner that cannot be fulfilled by a strict proceduralism and a purely formal universalism. the Habermasian position will thus be criticized for these reasons, while Taylor's stance, which contemplates the integration of material considerations in a dialogue open to ideological alterity, will be taken into account so as to make up for the shortcomings of the former.
- ———. "Review of Charles Taylor: Thinking and Living Deep Diversity by Mark Redhead." Philosophy in Review (Comptes Rendus Philosophiques) 23, no. 4 (2003): 274-276.
- Ireland, Rowan. "Religion on Dover Beach." The Australian Journal of Anthropology 22, no. 1 (2011): 56-75. http://onlinelibrary.wiley.com/doi/10.1111/j.1757-6547.2011.00107.x/abstract.
How does transcendental religion flourish when a secular frame sets conditions of belief? this question is put in a case study of the catholic newman society at the university of melbourne (1955–65). the society flourished in a secular university where charles Taylor’s ‘immanent frame’ was supposedly in place. explanations are found in the particular spirituality nurtured in the society and in the contingencies of australian catholicism in the mid-twentieth century, but also in the conventions of secular discourse in the university. conclusions drawn from the case are: (i) that there are elective affinities between some forms of transcendental religion and a secular context; (ii) that social science dichotomies that separate the religious and secular obviate appreciation of elective affinities and hybridisation; (iii) that there are parallels between ethnographic inquiry and inner-worldly spirituality that may help us develop a conversational ethnography.
- Irele, Dipo. "Taylor, Rationality and the Other." International Studies in Philosophy 27, no. 4 (1995): 45-50.
- Isaac, Jeffrey C. "On the Subject of Political Theory." Political Theory 15 (Nov., 1987): 639-645.
- Iversen, Hans. "Sekulariseringen Som Vilkår for Kirkens Arbejde." Dansk Teologisk Tidsskrift 73, no. 1 (2010): 1-24. In Norwegian.
- Jackson, Timothy P. "Restoring the Moral Lexicon: Ethics from Abomination to Liberation." Soundings 76 (1993): 487-523.
- Jacob, André. "[Untitled]." Revue Philosophique De La France Et De l'Étranger 192, no. 1, PASCAL: RELIGION PHILOSOPHIE PSYCHANALYSE (JANVIER-MARS, 2002): 122-123. In English. http://www.jstor.org/stable/41098968.
- Jacobs, James. "The Practice of Religion in Post-Secular Society." International Philosophical Quarterly 54, no. 1 (2014): 5-23.
This paper considers recent arguments from Jürgen Habermas and Charles Taylor that argue that even secular societies ought to tolerate religion for its practical benefits. Then, taking inspiration from Thomas Aquinas, I critique their positions as misconstruing the nature of religion in two fundamental ways. First, we must distinguish generic religion as a natural virtue from diverse species of faith that go beyond the duty to render homage to the First Cause. It will be seen that, generically, religion is integral to the common good inasmuch as it is essential to the perfection of the intellect’s search for truth. Second, from this it follows that religion ought not be justified in utilitarian terms of extrinsic benefit; rather, the good of religion is the intrinsic realization of the activity itself. In light of these correctives, I conclude that even secular societies ought to encourage religious belief, while remaining open to a variety of faiths.
- Jager, Colin. "This Detail, that History: Charles Taylor’s Romanticism." In Varieties of Secularism in a Secular Age, edited by Michael Warner, Jonathan VanAntwerpen and Craig Calhoun. Cambridge, MA: Harvard University Press, 2010. 167-192. http://books.google.com/books?id=FhVQf5jTod0C;;;.
- Jaggar, Alison M. "Cultural Difference and Equal Dignity [Review of Multiculturalism and the Politics of Recognition]." The Hastings Center Report 24, no. 5 (Sep. - Oct., 1994): 44-45. In English. http://www.jstor.org/stable/3563501.
- Jagiełło, Jarosław. "Świat i Wiara w Godzinie Przełomu." Wydawnictwo Znak : Wydział Filozoficzny Uniwersytetu Papieskiego Jana Pawła II, 2011. http://www.worldcat.org/oclc/803679632.
- ———. "Logos Und Glaube Im „secular Age". Zur Religionsphilosophischen Aktualität Des Ebner'Schen Denkens." Forum Philosophicum: International Journal for Philosophy 16, no. 2 (09, 2011): 17-38. In German.
The chief motivation for undertaking this research comes from my encounter with Charles Taylor's excellent work, "A secular age", in which he not only analyzes the various historical manifestations of secularization in western civilization, but also -- and above all -- tries to identify the newly emerging conditions in which forms of religious belief may develop on the threshold of the new millennium, in the context of what he himself describes as a secular age. my paper chiefly focuses on the fact that the routes leading to, and attempts to bring about, a revival of christian spirituality in the modern world, which Taylor describes in his book, were already a concern for many philosophers working at the start of the 20th century. one amongst these, the austrian thinker ferdinand ebner, occupies a special position. known to the philosophical world as one of the originators of dialogical thinking, ebner uncovers the real key to the revitalization and consolidation of christian spirituality in the form of the reality of the spoken word. first and foremost, his philosophy of the word constitutes a spectacular example of the intensive search for meaning in life: Something not always easy for human beings in a secular age to discover and define for themselves. in this paper I also aim to present the basis for ebner's assertion of an inseparable link between the word and religious faith, and to show how this relationship founds a possibility for the renewal of christian spirituality in the modern world.
- Jakubowski, Dawn. "Social Justice and the Ethics of Recognition." Southwest Philosophy Review: The Journal of the Southwestern Philosophical Society 19, no. 1 (2003): 107-114.
- James, Susan. "Internal and External in the Work of Descartes." In Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, edited by James Tully and Daniel M. Weinstock. Cambridge: Cambridge University Press, 1994. 7-19. In English. http://dx.doi.org/10.1017/CBO9780511621970.003
This essay (a contribution to a volume about the work of Charles Taylor) examines Taylor's interpretation of descartes as the philosopher who champions the idea of a disengaged self, which can find no external guarantees of truth and morality, and must seek them in its own powers of reasoning. I argue that Taylor oversimplifies descartes's epistemological and ethical positions, and that this oversimplification potentially undermines his overarching view that the history of philosophy charts the emergence of a disenchanted self, yearning for sources of moral authority.
- Jay, Martin. "Faith-Based History." History and Theory 48, no. 1 (Feb., 2009): 76-84. In English. http://www.jstor.org/stable/25478815.
- Jeffries, Stuart. "Religion: Is that all there is?" The Guardian (December 8, 2007). http://www.guardian.co.uk/books/2007/dec/08/society1.
- Jensen, Bernard Eric. "Re-Imagining a People: Towards a Theory of Peoplehood as Social Imaginary." In Narrating Peoplehood Amidst Diversity: Historical and Theoretical Perspectives, edited by Michael Bøss. Aarhus: Aarhus University Press, 2011. 25-39.
- Jensen, Michael P. "‘In Spirit and in Truth’: Can Charles Taylor Help the Woman at the Well Find Her Authentic Self?" Studies in Christian Ethics 21, no. 3 (2008): 325-341.
- ———. "Martyrdom and Identity in Charles Taylor and in Salman Rushdie’s the Satanic Verses." In Martyrdom and Identity: The Self on Trial. London: T & T Clark, 2010.
- Joas, Hans. "Ein Pragmatist Wider Willen?" Deutsche Zeitschrift Für Philosophie 44, no. 4 (1996): 661-670. In German.
- ———. "Die Identität Und Das Gute (Charles Taylor)." In Die Entstehung Der Werte. Frankfurt: Suhrkamp, 1997. 195-226. In German.
- ———. "Chapter 10: Identity and the Good (Charles Taylor)." In The Genesis of ValuesPolity Press;University of Chicago Press;, 2000;2001;. 124-144. http://press.uchicago.edu/ucp/books/book/chicago/G/bo3618274.html.
- ———. "Eine Katholische Moderne?" Deutsche Zeitschrift Für Philosophie 52, no. 3 (2004): 498-504.
- ———. Do we Need Religion?: On the Experience of Self-TranscendenceParadigm Publishers, 2007.
- ———. "Die Säkulare Option. Ihr Aufstieg Und Ihre Folgen." Deutsche Zeitschrift Für Philosophie 57, no. 2 (May, 2009): 293-300. In German. http://dx.doi.org/10.1524/dzph.2009.0025.
The point of departure of this review essay on Charles Taylor's "A secular age" is that Taylor adds a new meaning to the already numerous meanings of the concept of "secularization". his main interest is in the rise of what he calls "the secular option" and in the repercussions the availability of this option has for believers and nonbelievers. while his monumental study offers an immensely rich and rewarding material for the understanding of these processes, two major weaknesses are identified here. (1) by taking medieval christianity -- and not a completely preaxial civilization -- as the prototype of an "enchanted" world, Taylor is in danger of interpreting the constant efforts at reform as a linear vector leading to modernity. this does not do justice to the contingency of these processes. (2) Taylor seems to overestimate the quantitative dimension of what he calls the post-durkheimian forms of religious life, but his understanding of the true nature of the church as a quintessentially network society is very important. in general, in some parts Taylor's masterful history of ideas has to be extended into a more sociologically oriented explanation of secularization processes.
- ———. "Wellen Der Säkularisierung." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 716-732. In German.
- Johnson, James. "Rational Choice and Reconstructive Theory." In The Economic Approach to Politics: A Critical Reassessment of the Theory of Rational Action, edited by Kristen Renwick Monroe. New York: Harper Collins, 1991. 113-142.
- Johnston, Paul. The Contradictions of Modern Moral Philosophy: Ethics After Wittgenstein. New York: Routledge, 1999.
- Jones, Peter. "Equality, Recognition and Difference." Critical Review of International, Social and Political Philosophy 9, no. 1 (2006): 23-46.
- Jonkers, Peter. "In the World, but Not of the World: The Prospects of Christianity in the Modern World." Bijdragen, Tijdschrift Voor Filosofie En Theologie 61, no. 4 (2000): 370-389.
In this article, I discuss the prospects of christianity in the modern world from a philosophical perspective (section 1). in order to do so, I analyse in the second section gianni vattimo's and Charles Taylor's views of the problems of modernity. in the third section, I query vattimo's answers to the question of how to overcome the problems of modernity. from a philosophical perspective vattimo focuses on the idea of weak thinking and the historicity of the subject in order to counter the violence of objectifying reason. from a religious point of view, he refers to the idea of a completely secularised christianity, with the notion of love as its essential characteristic. but these answers do not put an end to the violence with objectification and do not take into account the possibility of a violence of subjectivist reason. moreover, the commandment of love as the essence of christianity is of no help to confine secularisation and subjectification, and the violence they produce. as a conclusion (section 4), I discuss an alternative answer to question whether christianity can contribute to the solution of the problems of modern civilisation. I present the christian view of God's transcendence as a way of stressing the substantiality of the true and the good, without thereby falling back into a metaphysics of objectivity and violence. (edited).
- Joske, W. D. "[Untitled]." Philosophy and Phenomenological Research 27, no. 1 (Sep., 1966): 135-137. In English. http://www.jstor.org/stable/2106166.
- Junge, Matthias. "Review of Multikulturalismus Und Die Politik Der Anerkennung." Soziologische Revue 18 (1995): 351-359. In German.
- Jurist, Elliot L. "Recognizing the Past." History and Theory: Studies in the Philosophy of History 31, no. 2 (1992): 163-181.
The philosophical past, once a thing of the past, is with us again. I examine three recent positions about how to understand the philosophical past: The presentism of richard Rorty, the traditionalism of alasdair MacIntyre, and the interpretism of Charles Taylor. Rorty, MacIntyre, and Taylor all acknowledge a hegelian influence upon their views; thus, I also explore hegel's own view of the history of philosophy. finally, I offer my own view that our relation to the past ought to be guided by "recognizing" it. although the concept of recognition is found in hegel, I argue that hegel as well as Rorty and MacIntyre end up conceiving of our relation to the past as one of appropriation. recognition as I define it eschews such appropriation; rather, it consists in a "working through" of the past in a sense the paper specifies.
- Kaczmarek, Agnieszka. "Samotnosc Czy Wspolnota- Dylemat Wspolczesnosci." Sprawy Narodowosciowe 23 (2003): 123-143. In Polish.
- ———. "Tesknota Za Tozsamoscia." ['Yearning for identity', in Troubles with identity, Czlowiek i Spoleczenstwo, vol. XXVI] In Klopoty z Tozsamoscia? Czlowiek i Spoleczenstwo, edited by Golka Marian. Pozna: Adam Mickiewicz University Press, 2006. In Polish.
- ———. "Charles Taylor Wobec Odwagi Duchowosci." In Fenomen Duchowo?Ci, edited by A. Grzegorczyk, J. Sojka and R. Koschany. Poznan: Adam Mickiewicz University Press, 2006. In Polish.
- ———. "Charles Taylor Kontra Postmodernizm." In Nowoczesnosc Po Ponowoczesnosci, edited by E. Rewers, G. Dziamski and Adam Mickiewicz. Poznan: University Press, 2007. In Polish.
- ———. "O Interpretacji Charlesa Taylora. Patrymonium Wilhelma Diltheya." In Filozofia i Etyka Interpretacji, edited by A. Kola and Andrzej Szahaj. Krakow: Universitas, 2007. In Polish.
- ———. "W Strone Spolecznych Wyobrazen." Tematy z Szewskiej 1 (2008): 131-136. In Polish.
- ———. "Between the Narrative of Secularization and the Narrative of Authenticity." In Charles Taylor's Vision of Modernity: Reconstructions and Interpretations, edited by Christopher Garbowski, Jan Paweł Hudzik and Jan Kłos. Newcastle upon Tyne: Cambridge Scholars Pub., 2009. 104-117.
- ———. "Beyond the Unbearable Lightness..." REA: A Journal of Religion, Education and the Arts 7 (2011). http://rea.materdei.ie/media/Issue%207/REA%20Issue%207%20-%20Kaczmarek.pdf.
- ———. "Kultura Solidarności-Kultura Autentyczności." In Kultura Solidarności, edited by K. Ciechorska-Kulesza, R. Kossakowski and P. Luczeczko. Gdansk: Orbis Exterior, 2011. In Polish.
- ———. Nowoczesna Autentyczność : Charles Taylor Wobec Dylematów Współczesności. Poznań: Wydawnictwo Poznańskie, 2011. In Polish. http://www.worldcat.org/oclc/804419157.
- Kaelin, Eugene F. "Review of Hegel." Social Theory and Practice 5 (1979): 264-265.
- Kahn Nisser, S. "Toward a Unity of Ethics and Practice : Interpreting Inclusion and Diversity." International Studies Review 13, no. 3 (2011): 387-410.
- Kahn, Joel S. "Understanding: Between Belief and Unbelief." The Australian Journal of Anthropology 22, no. 1 (2011): 76-88. http://onlinelibrary.wiley.com/doi/10.1111/j.1757-6547.2011.00108.x/abstract.
This paper addresses issues raised in Taylor’s work concerning how communities may come to work in normatively secular ways. for Taylor, it seems to be sufficient for believers (and nonbelievers) to acknowledge that their own ‘construals’ are not shared by everyone. however, this leaves open the question of how the acknowledgement of difference may be turned into respect. A common strategy is to require that faith-based truth claims are ‘bracketed out’, treating secular and religious discourse as ‘nonoverlapping magisteria’. this secularising strategy is, however, problematic on a number of counts. the article makes a case for a less confrontational, more cosmopolitan conversation between secular and religious reason in a postsecular age, examining in particular the possibilities for conversation between science and mysticism. it concludes that it is possible to retain a commitment to naturalism and yet also accept some of the most mystical of propositions, thereby establishing a bridge between ‘secular’ and ‘religious’ forms of reasoning.
- Kainz, Howard P. and Thomas Luzow. "Recent Work on Hegel." American Philosophical Quarterly 16 (1979): 273-284.
- Kalleberg, Arthur L. "Theories of Explanation." Polity 5, no. 3 (Spring, 1973): 386-399. In English. http://www.jstor.org/stable/3234056.
- Kalpokas, Daniel. "¿Realismo o Pragmatismo? El Debate Rorty Vs Taylor Sobre Las Implicaciones De La Superación De La Epistemologia." Topicos: Revista De Filosofia (Mexico), no. 20 (2001): 59-106. In Spanish.
This paper analyses the discussion between Taylor and Rorty about the results of overcoming epistemology. firstly, the article summarizes the Taylor's criticism to Rorty. secondly, it considers the Rortyan response to Taylor and his own arguments against Taylor's realism. the main disagreements between Rorty and Taylor are as follows: (1) Rorty says that pragmatism overcomes epistemology; Taylor, on the contrary, says that it is an uncompromising realism which overcomes the mainstream epistemological tradition; (2) they disagree about how to understand vocabularies: Taylor claims that it is always possible to know what vocabulary describes better the world, but Rorty seems to claim that vocabularies are incommensurable; (3) Taylor thinks of truth as a correspondence relation to the world; Rorty, however, dismisses that conception. thirdly, it is made an evaluation of the arguments offered by each side. especially, that section argues against the Rortyan conception of language games and its nonrealistic consequences. finally, it is suggested a reconsideration of the dichotomy realism-pragmatism.
- Kaplan, Grant. "Widening the Dialectic: Secularity and Christianity in Conversation." In Teaching Theology in the 21st Century: Essays by the Students of Michael J. Buckley S.J., edited by Anna Moreland and Joseph Curran. Crossroad/Herder: C21 Series, 2012.
Notes: Also published in lonergan workshop journal 24 (2010): 131-66.
- Karmis, Dimitrios. "Cultures Autochtones Et Libéralisme Au Canada: Les Vertus Médiatrices Du Communautarisme Libéral De Charles Taylor." Canadian Journal of Political Science / Revue Canadienne De Science Politique 26 (1993): 69-96. In French.
- Karolis, Alexander C. "Sense in Competing Narratives of Secularization: Charles Taylor and Jean-Luc Nancy." Sophia: International Journal for Philosophy of Religion, Metaphysical Theology and Ethics (April, 2013): 1-22.
In this article, using the recent work by Charles Taylor in A secular age as my point of departure, I will argue that jean-luc nancy enables us to think past the competing binary of atheistic and religious experience and allows us to surpass the present narratives of secularism. In A secular age, Taylor himself seeks a middle ground between atheism and religion, arguing that it is possible to open ourselves to the cross-pressures of modern existence that find us caught between scientific atheism and a need for spiritual and religious guidance. here, Taylor finds a way of picturing ourselves within a secular age, remaining faithful to scientific rationalism, but still open to religion and a sense of a higher good. however, as I shall demonstrate, in his thesis Taylor misrepresents the continental philosophical tradition (particularly Nietzsche and post-structuralism) that has itself sought to understand these cross-pressures of existence. taking this misrepresentation, and specifically his reductive and colloquial analysis of Nietzsche, camus, and derrida, as my point of departure, I provide an alternative manner of thinking through the work of these writers, one that leads to a detailed analysis of jean-luc nancy and his project the deconstruction of christianity. in this analysis I argue that nancy provides a manner of thinking that remains open and allows an experience of freedom, without seeking to close that sense of openness with explanation, nor maintaining that sense of openness with a conception of the divine.
- Karzulovic, Juan Ormeño. "Conflicto, Convergencia y Reconocimiento." Laguna: Revista De Filosofia 16 (2005): 145-154. In Spanish.
Here I want to discuss some of the thesis presented by Charles Taylor in his 'politics of recognition' with the aim of establishing a general point of view about the notion of recognition and its potential usefulness -- or not -- to the political philosophy. I am going to use Taylor's proposal because it is relatively known. so that I will reconstruct -- in my own way -- the context where Taylor's discussion is developed; then I will focus on an aspect of his strategy and, finally, I will discuss, freely and explicitly, the topic of recognition in general.
- Kashima, Yoshihisa. "Is Culture a Problem for Social Psychology." Asian Journal of Social Psychology 8 (April, 2005): 19-38.
- Kaufmann, Walter. "Coming to Terms with Hegel [Review of Hegel]." Times Literary Supplement (Jan. 2, 1976): 13-14.
- Kavanaugh, John. "On the Possibility of a Post-Modern Anthropology." Modern Schoolman 70 (1993): 305-313.
- Kavka, Martin. "What is Immanent in Judaism? Transcending "A Secular Age"." The Journal of Religious Ethics 40, no. 1 (March, 2012): 123-137. In English. http://www.jstor.org/stable/41348823.
This essay takes on the implicit claim in Taylor's A secular age, forecast in some of his earlier writings, that the desire for a meaningful life can never be satisfied in this life. as a result, A secular age is suffused with a tragic view of existence; its love of narratives of religious longing makes no sense otherwise. yet there are other models of religion that lend meaning to existence, and in the majority of this essay, I take up one model that Taylor ignores in A secular age, namely that of a God who is immanent in social life throughout religious law. turning to maimonides's account of divine law in the guide of the perplexed, I argue that a vision of the divine law that is divine because of its effects in society, namely the promotion of human welfare, can mend the relations between varying kinds of believers and unbelievers in a way that Taylor thinks is impossible. A God who commands laws is a God who inaugurates an "anthropocentric shift" long before current understandings of secularization see it beginning.
- ———. "Dilemmas and Connections: Selected Essays. by Charles Taylor. Cambridge, Mass.: Belknap Press of Harvard University, 2011. 414 Pp. $39.95 Cloth." Church History: Studies in Christianity and Culture 81, no. 03 (2012): 747. http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=8654384.
- Kearney, Richard. "Review of Sources of the Self." Hermathena, no. 149 (Winter, 1990): 121-123. In English. http://www.jstor.org/stable/23041176.
- Kearns, Alan J. "Codes of Ethics in a Secular Age: Loss Or Empowerment of Moral Agency?" In The Taylor Effect: Responding to A Secular Age, edited by Ian Leask, 2010. 146-159.
- Kearns, Alan J., Dónald O'Mathúna P., and P. A. Scott. "Diagnostic Self-Testing: Autonomous Choices and Relational Responsibilities." Bioethics 24, no. 4 (May, 2010): 199-207.
We argue that the development of diagnostic tools, especially for home use, will heighten a number of ethical challenges. this paper will explore some of the ethical implications of home-based self-testing diagnostic devices for the autonomous and relational dimensions of the person. this will be facilitated by examining the impact of diagnostic devices for individual autonomy, for the delivery of accurate diagnosis and for the personal significance of the information for the user. the latter will be examined using Charles Taylor's view of personhood and his emphasis on human agency and interpretation. while the ethical issues are not necessarily new, the development of home-based self-testing diagnostic devices will make issues regarding autonomy, accuracy of information and personal significance more and more demanding. this will be the case particularly when an individual's autonomous choices come into conflict with the person's relational responsibilities. (edited).
- Keba, Andre J. "Charles Taylor and the Possibility of Individualism about Identity." Politicka Misao 47, no. 1 (February, 2010): 13-30.
- Kelly, Duncan. "Modern Social Imaginaries / the Modern Self in the Labyrinth : Politics and the Entrapment Imagination." Max Weber Studies 8, no. 1 (2008): 111-117.
- Kelly, Erin. "Personal Concern." Canadian Journal of Philosophy 30, no. 1 (2000): 115-136.
- Kelly, George Armstrong. "Review of Hegel." Political Theory 4, no. 3 (Aug., 1976): 377-381. In English. http://www.jstor.org/stable/190753.
- Kelly, Oliver. "Beyond Recognition: Witnessing Ethics." Philosophy Today 44, no. 1 (2000): 31-43.
- Kelly, R. A. "Public Theology and the Modern Social Imaginary." Dialog: A Journal of Theology 50, no. 2 (2011): 162-173.
- Kelsay, John. "Plurality, Pluralism, and Comparative Ethics: A Review Essay." The Journal of Religious Ethics 24, no. 2 (Fall, 1996): 403-428. In English. http://www.jstor.org/stable/40015216.
Recent discussions of religious, cultural, and/or moral diversity raise questions relevant to the descriptive and normative aims of students of religious ethics. in conversation with several illustrative works, the author takes up (1) issues of terminology, (2) explanations or classifications of types and origins of plurality and pluralism, (3) the relations between pluralism as a normative theory and the aims of a liberal state, and (4) the import of an emphasis on plurality or pluralism for the comparative study of religious ethics.
- Kennedy, Leonard A. "Review of the Ethics of Authenticity." American Catholic Philosophical Quarterly 67 (1993): 400-401.
- Kennedy, Roger. "Review of Sources of the Self." Free Associations 3 (1992): 297-305.
- Kennedy, Terence. "Charles Taylor on Authenticity and the Morality of Modernity." Studia Moralia 32 (1993): 400-401.
- ———. "Charles Taylor on Violence and Social Structure." In Religions, Diversity and Conflict, edited by Edward Foley. Münster, Westf: LIT, 2011.
- Kerby, A. P. "Emotions, Selves, Narratives, and Taylor." De Philosophia 8 (1988): 1-19.
This paper explores and develops the thesis that human experience and selfhood have a fundamentally narrative nature, and attempts to substantiate this claim by discovering in our emotional life an ubiquitous and essential narrative ingredient. use is made throughout of Charles Taylor's work on language and emotion. it is claimed that the higher, or self-reflective, emotions can be properly understood only when considered in the context and as the result of a person's self-narration.
- ———. Narrative and the Self. Bloomington: Indiana University Press, 1991.
- Kerr, Donald. "Devoid of Community: Examining Conceptions of Autonomy in Education." Educational Theory 52, no. 1 (Dec., 2002): 13-25.
This paper examines conceptions of autonomy put forward by R. F. dearden, eamonn callan and kenneth strike. the fact that these conceptions do not always agree with one another suggests that problems remain, both in conceptualizing autonomy and in understanding its role in liberal and educational theory. in particular, by considering whether these descriptions could be applied to a solitary individual it examines the extent to which these conceptions succumb to the charge that they describe persons free of any social connections and encumbrances. I argue that conceptions that are vulnerable to this charge are mistaken in that way. that there are conceptions that succeed in this manner suggests there may indeed be a successful liberal response to such criticisms of the concept. among other conclusions I argue that this makes us reconsider how we value autonomy.
- Kerr, Fergus. "Charles Taylor's Moral Ontology of the Self." In Immortal Longings: Versions of Transcending Humanity. Notre Dame, Indiana: University of Notre Dame Press, 1997. 136-158.
- ———. "The Self and the Good: Charles Taylor's Moral Ontology." In Charles Taylor, edited by Ruth Abbey. New York: Cambridge University Press, 2004. 84-104.
- ———. "Unstilled Human Longings." The Tablet 20 September (2007). http://www.thetablet.co.uk/review/360.
- ———. "Comment: Christians in a Secular Age." New Blackfriars 91, no. 1036 (2010): 625-626. http://onlinelibrary.wiley.com/doi/10.1111/nbfr.2010.91.issue-1036/issuetoc
Notes: Symposium on Charles Taylor with his responses.
- ———. "How Much can a Philosopher do?" Modern Theology 26, no. 3 (2010): 321-336. http://onlinelibrary.wiley.com/doi/10.1111/j.1468-0025.2010.01610.x/abstract.
Some philosophers (stephen mulhall, peter winch, and D.Z. phillips) complained that in sources of the self Charles Taylor allowed his christian allegiance to ?peep through?, whereas, as a philosopher, he should have done justice to other views than his own, without taking sides. they would no doubt have protested even more about A secular age. reading these two books in the context of his previous work it becomes hard to accuse Taylor of failing to expound fairly views he opposes, especially regarding british empiricism. moreover, how disinterested can critical genealogy of religion in the west ever be?
Notes: Symposium: Charles Taylor, A Secular Age.
- Keshen, Richard. "Review of the Ethics of Authenticity." Canadian Philosophical Reviews 14 (1994): 423-425.
- Key, Rafael. "Multiculturalismo, Política y Educación." Episteme NS: Revista Del Instituto De Filosofia De La Universidad Central De Venezuela 22, no. 2 (July, 2002): 19-31. In Spanish.
Recent demands for the recognition of equal value of different identities, represented by race, sex, ethnical groups or culture, show the necessity of a new way in which the principles of democratic and universalist recognition: Dignity and respect, should be understood, foremost in what regards to education. in particular, due Charles Taylor's analysis, we became aware of the fact that the form of recognition, which demands objectivity, requires a communicative interaction between different cultures. we conclude considering that a universalist policy of equal recognition must include, additionally to the generally admitted basic rights, the right to suppose that the traditional culture of every citizen has an equal value in a not-comparative sense.
- Kiernan, V. G. "Review of Hegel and Modern Society." History 65 (1980): 70.
- Kilpinen, Erkki. "Joas, Bourdieu, Taylor." Acta Sociologica 45, no. 1 (2002): 57-62. In English. http://www.jstor.org/stable/4194909.
- Kim, David Kyuman. Melancholic Freedom: Agency and the Spirit of Politics, vol. August. Oxford: Oxford University Press, 2007. http://www.oup.com/us/catalog/general/subject/ReligionTheology/PhilosophyofReligion/?view=usa&ci=9780195319828.
- Kim, Do Kyun. "Review of Modern Social Imaginaries." Howard Journal of Communications 17, no. 1 (Jan-Mar, 2006): 75-78.
- Kingwell, Mark. "Two Concepts of Pluralism, [Critical Notice of Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, James Tully, Ed.]." Dialogue: Canadian Philosophical Review 37, no. 2 (March, 1998): 375-386.
- Kinjo, Katsuya. "An Indecent Call from a Man: Narrative as Revelation of Framework." Pragmatics 6, no. 4 (1996). http://elanguage.net/journals/index.php/pragmatics/article/view/422/354.
- Kinsey, John. "Charles Taylor, 'A Secular Age'." Philosophical Investigations 33, no. 1 (2010): 75-81.
- ———. "Dilemmas and Connections: Selected Essays - by Charles Taylor." Philosophical Investigations 36, no. 3 (07, 2013): 269-275.
- Kirk, J. A. ""A Secular Age" in a Mission Perspective: A Review Article." Transformation 28, no. 3 (July, 2011): 172-181. http://trn.sagepub.com/content/28/3/172.
- Kitchen, Gary. "Charles Taylor: The Malaises of Modernity and the Moral Sources of the Self." Philosophy and Social Criticism 25, no. 3 (May, 1999): 29-55.
This paper examines Taylor's moral realism in the light of his criticisms of 'our subjectivist civilization'. I argue that his work is valuable in its stress on the link between identity and moral judgment and its picture of human beings as 'strong evaluators', but I dispute that these considerations lead to moral realism if this is taken to include a claim to truth. specifically, I argue that Taylor's 'best account' principle may generate radical inconsistency and his depiction of practical reason does not lead to any hope of convergence. his own theism serves to illustrate these difficulties.
- Kivivuoni, Janne. "Review of the Ethics of Authenticity." Sosiologia 30 (1993): 303-304.
- Klassen, Chris. "Nature Religion and the Ethics of Authenticity: 'I Won't Speak for all of You'." Environmental Ethics: An Interdisciplinary Journal Dedicated to the Philosophical Aspects of Environmental Problems 33, no. 3 (Sept., 2011): 295-305.
In 'the ethics of authenticity', Charles Taylor speaks of the malaises of modernity in which individualism and authenticity lose their moral force by becoming simply a type of relativism and/or soft despotism. in contrast, Taylor suggests that individualism and authenticity need to be understood as holding moral salience through the dialogical nature of human life and the external horizons of meaning necessary to the very formulation of the authentic self. individual choice only makes sense when some choices are more socially, politically, and/or ethically valuable than others. Taylor's discussion of the ethics of authenticity can be applied to the religious movement of contemporary paganism and the marked hesitation on the part of pagans to claim any expected responsibility on the part of other pagans toward nature and/or the environment.
- Klaushofer, Alexandra. "Faith Beyond Nihilism: The Retrieval of Theism in Milbank and Taylor." Heythrop Journal 40, no. 2 (April, 1999): 135-149.
- Kleger, Heinz. "Moderne Bürgerreligion." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 493-528. In German.
- Klevesath, Lino and Walter Reese-Schäfer. "Eine Moralische Überlastung Von Religion. Gottebenbildlichkeit Als Problematische Motivationsform Altruistischen Handelns." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 446-474. In German.
- Klink, A. "Goed, Kwaad En De Affirmatie Van Het Leven." Philosophia Reformata 67, no. 1 (2002): 65-79. In Dutch.
- Kłoczowski OP, o. Jan Andrzej. "Czy Wiara to Religia?" Miesięcznik "Znak" 665 (October, 2010). In Polish. http://www.miesiecznik.znak.com.pl/index.php?tekst=4170
Notes: Koniec religii czy różne ścieżki wiary? : debata z Charlesem Taylorem.
- Kłos, Jan. "The Three Fellow-Wanderers, Or Three Strategies for Understanding." In Charles Taylor's Vision of Modernity: Reconstructions and Interpretations, edited by Christopher Garbowski, Jan Paweł Hudzik and Jan Kłos. Newcastle upon Tyne: Cambridge Scholars Pub., 2009. 118-139.
- Knapp, Christopher. "Species Inegalitarianism as a Matter of Principle." Journal of Applied Philosophy 26, no. 2 (May, 2009): 174-189.
Most critics of species egalitarianism point to its counterintuitive implications in particular cases. but this argumentative strategy is vulnerable to the response that our intuitions should give way in the face of arguments showing that species egalitarianism is required by our deepest, most fundamental moral principles. in this article, I develop an argument against deontological versions of species egalitarianism on its own terms. appealing to the fundamental moral ideal of proportionality, I show that deontological species egalitarianism is morally objectionable as a matter of principle: It is committed to treating two individuals who are extraordinarily similar in morally relevant respects drastically differently. I then illustrate how an inegalitarian account of moral standing might be incorporated into traditional moral theories in ways that make them far more promising as theories of our obligations to the nonhuman world.
- Knapp, Markus. "Gott in Säkularer Gesellschaft. Zum Gottesverständnis in Charles Taylors Philosophie Der Religion." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. In German.
- Knight, Christopher J. "Charles Taylor's A Secular Age: The Apophatic Impulse." In Charles Taylor's Vision of Modernity: Reconstructions and Interpretations, edited by Christopher Garbowski, Jan Paweł Hudzik and Jan Kłos. Newcastle upon Tyne: Cambridge Scholars Pub., 2009. 64-86.
- Koch, Anton Friedrich. "Review of Quellen Des Selbst: Die Entstehung Der Neuzeitlichen Identitèt." Dialektik: Zeitschrift Für Kulturphilosophie 3 (1995): 157-163. In German.
- Kockelman, P. "Value is Life Under an Interpretation: Existential Commitments, Instrumental Reasons and Disorienting Metaphors." Anthropological Theory 10, no. 1-2 (2010): 149-162.
- Koczanowicz, Leszek. "How is Critical Community Possible?" In Charles Taylor's Vision of Modernity: Reconstructions and Interpretations, edited by Christopher Garbowski, Jan Paweł Hudzik and Jan Kłos. Newcastle upon Tyne: Cambridge Scholars Pub., 2009. 165-173.
- Koenig, Matthias. "Jenseits Des Sakularisierungsparadigmas? Eine Auseinandersetzung Mit Charles Taylor." Kölner Zeitschrift Für Soziologie Und Sozialpsychologie 63, no. 4 (2011): 649-673. In German.http://link.springer.com/article/10.1007/s11577-011-0150-5#.
Mit seinem Buch A Secular Age hat der Sozialphilosoph Charles Taylor einen aufsehenerregenden Alternativentwurf zum klassischen Säkularisierungsparadigma vorgelegt. Das Ziel dieses Artikels ist es, ihn auf die religionssoziologische Diskussion um Säkularisierung und deren verschiedenen Teilprozesse zu beziehen. Es werden drei Ansprüche formuliert, an denen Alternativentwürfe zu messen sind. Erstens müssen sie verständlich machen, warum „Säkularität“ zu einer so wichtigen Selbstbeschreibungskategorie moderner Gesellschaften werden konnte. Zweitens müssen sie das in Jahrzenten religionssoziologischer Forschung akkumulierte Wissen über Entkirchlichung mit den von Kritikern hervorgehobenen Befunden genuin moderner religiöser Vitalität integrieren. Und drittens müssen sie die vielfältigen Muster der Differenzierung religiöser und politischer Ordnung im Gesellschafts- und Kulturvergleich beschreiben und erklären können. In kritischer Auseinandersetzung mit Taylor werden Grenzen kulturalistischer Theorien moderner Säkularität und bleibende Aufgaben historisch-soziologischer Forschung zu Religion in der Moderne identifiziert. Charles Taylor's book A Secular Age is a widely appraised alternative to the classical paradigm of secularization theory. This article situates this alternative theory within the debate of sociology of religion on secularization and its sub-components. Three requirements are formulated that alternative conceptions would have to met. First, they need to understand why „secularity" became such a prominent category of self interpretation in modem societies. Second, they have to be able to integrate years of cumulative sociological research on sub-processes of secularization with findings on genuinely modem forms of religious vitality emphasized by the classical paradigm's critics. And in light of on-going debates over multiple modernities, they would need to describe and explain the varieties of differentiation in societal and cultural comparison. In critical discussion of Charles Taylor's contribution, the limits of culturalist theories of modem secularity as well as some tasks for historical-sociological research on religion in modernity are identified. (PsycINFO Database Record (c) 2014 APA, all rights reserved)(journal abstract).
- Konstan, David. "Democritus the Physicist." Apeiron: A Journal for Ancient Philosophy and Science 33, no. 2 (June, 2000): 125-144.
This article reviews C.C.W. Taylor, 'the atomists: Leucippus and democritus' (toronto 1999), which offers greek texts along with translation and commentary. Taylor proposes several novel interpretations of ancient atomism, e.g., that atoms cannot touch, that there are forces of attraction and repulsion between atoms, that the effluences emitted by living beings are alive, and that democritus was an intellectual skeptic and ethical egoist. while recognizing the ingeniousness and importance of Taylor's arguments, the review offers critical evaluations of these and other hypotheses, and proposes some suggestions of its own, e.g., that soul atoms may qualify as mathematical minima.
- Koppelman, Andrew. "Is it Fair to Give Religion Special Treatment?" University of Illinois Law Review (2006): 571-603.
- ———. "Naked Strong Evaluation." Dissent 56, no. 1 (Winter 2009, 2009): 105-109.
- ———. "Keep it Vague: The Many Meanings of Religious Freedom." Commonweal (11/04, 2013). https://www.commonwealmagazine.org/keep-it-vague.
- Kotkavirta, Jussi. "Charles Taylor and the Concept of a Person." Acta Philosophica Fennica 71 (2002): 65-81.
- Kramer, Michael P. "The Power of Religion in the Public Sphere." Common Knowledge 19, no. 1 (Winter, 2013): 148-148.
- Krase, Jerome. "Ethnic Crossroads: Visualizing Urban Narratives." In Orte Der Diversität, edited by Cristina Allemann-Ghionda and Wolf-Dietrich BukowVS Verlag, 2011.
- Kreber, Carolin, Monika Klampfleitner, Velda McCune, Sian Bayne, and Miesbeth Knottenbelt. "“What do You Mean by ‘Authentic?’ A Comparative Review of the Literature on Conceptions of Authenticity in Teaching." Adult Education Quarterly: A Journal of Research and Theory 58 (November, 2007): 22-43.
- Kreber, Carolin. "Courage and Compassion in the Striving for Authenticity: States of Complacency, Compliance, and Contestation." Adult Education Quarterly: A Journal of Research and Theory 60, no. 2 (2010): 177-198. In English. http://aeq.sagepub.com/content/60/2/177.short.
Synthesising martha Nussbaum's study of the emotions and the capabilities approach to human development with Charles Taylor's claim that authentic identities ought to be constructed dialogically against "horizons of significance," the author identifies critical features of authenticity that are then applied to the context of adult educators, learners, and pedagogies. with the purpose of surfacing the context-transcendent structure underlying the experience of struggling for authenticity, the article takes as its point of departure the context of coming out about one's sexual orientation. the metaphor of "coming out" is subsequently extended to the process of striving for authenticity also in other contexts. this striving involves overcoming complacency and compliance and engaging in contestation, has both a psychological and sociological dimension, and is associated with the civic virtues of courage and compassion. the author also speculates on why authenticity is perceived as a timely notion by many adult and higher education professionals.
- Kreuzer, Thomas. Kontexte Des Selbst : Eine Theologische Rekonstruktion Der Hermeneutischen Anthropologie Charles Taylors. Gütersloh: Kaiser [u.a.], 1999. In German.
- Krizan, Mojmir. "Communitarianism, Charles Taylor, and the Postcommunist Transition." Politicka Misao 34, no. 5 (1997): 152-170.
- Kubicki, Roman. "In Search of the Lost God of Supermarkets." In Charles Taylor's Vision of Modernity: Reconstructions and Interpretations, edited by Christopher Garbowski, Jan Paweł Hudzik and Jan Kłos. Newcastle upon Tyne: Cambridge Scholars Pub., 2009. 87-103.
- Kuhn, Thomas S. "The Natural and the Human Sciences." In The Interpretive Turn, edited by David R. Hiley. Ithaca: Cornell Univ Press, 1991. 17-24.
Intended for an occasion that was to have been an exchange with Charles Taylor, this paper suggests that the interpretive techniques he develops by contrasting the human with the natural sciences are deeply relevant to understanding the natural sciences as well. it closes with inconclusive comments on a resulting problem: How to differentiate the two areas of research.
- Kühnlein, Michael. "Liberalismuskritik Und Religiöser Artikulationsvorsprung: Charles Taylors Theistische Freiheitsethik." Theologie Und Philosophie: Vierteljahresschrift 80, no. 2 (2005): 176-200. In German.
- Kühnlein, Michael. Religion Als Quelle Des Selbst : Zur Vernunft- Und Freiheitskritik Von Charles Taylor. Tübingen: Mohr Siebeck, 2008. In German.
- Kühnlein, Michael. "Religion Als Auszug Der Freiheit Aus Dem Gesetz? Charles Taylor Über Die Vermessungsgrenzen Des Säkularen Zeitalters." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 388-445. In German.
- Kühnlein, Michael and Matthias Lutz-Bachmann, eds. Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor. Berlin: Suhrkamp / Insel, 2011. In German.
- ———. "Einleitung: Philosophie Als Selbsreflexion Der Moderne." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 9-12. In German.
- Kukathas, Chandran. "Against the Communitarian Republic." Australian Quarterly 68, no. 1 (Autumn, 1996): 67-77.
- Kymlicka, Will. Liberalism, Community and Culture. Oxford: Clarendon Press, 1989.
- ———. "The Ethics of Inarticulacy." Inquiry 34 (June, 1991): 155-182.
In his impressive and wide-ranging new book, 'sources of the self', Charles Taylor argues that modern moral philosophy, at least within the anglo-american tradition, offers a cramped' view of morality. I argue that Taylor has misunderstood the basic structure of most modern moral theory, which seeks to relocate, rather than suppress, these important questions. in particular, he fails to note the difference between general and specific conceptions of the good, between procedures for assessing the good and specific outcomes of that procedure, and between society's enforcement of morality and an individual's voluntary compliance with morality. (edited).
- ———. "The Sources of Nationalism: Commentary on Taylor." In The Morality of Nationalism, edited by Robert McKim and J. McMahan. New York: Oxford Univ Pr, 1997. 56-65.
My paper is a response to Charles Taylor's chapter in the same volume. Taylor's paper has two main sections: An account of the "context" of nationalism, emphasizing the centrality of nation-building to modern states; and an account of the "sources" of nationalism, which elaborates Taylor's earlier ideas about the importance of "recognition". I agree with Taylor's account of the context of nationalism, but I argue that his account of the "sources" of nationalism is less successful. in particular, Taylor's emphasis on "recognition" cannot explain the specificity of nationalist mobilization.
- ———. Contemporary Political Philosophy: An Introduction. Oxford: Oxford University Press, 2004.
- Lacasta-Zabalza, José Ignacio. "El Reconocimiento De Los Otros." Pasajes, no. 2 (Enero / Abril, 2000): 113-118. In English. http://www.jstor.org/stable/23075582.
- Lacey, Hugh. "The Rationality of Science." In Rationality, Relativism and the Human Sciencies. Dordrecht: Nijoff, 1986. 127-149.
- ———. "Interpretation and Theory in the Natural and the Human Sciences: Comments on Kuhn and Taylor." Journal for the Theory of Social Behaviour (Sept., 1990): 197-212.
Commenting on views of kuhn and Taylor, I argue that the kind of theory sought in the natural sciences, and the interpretation of the epistemic values associated with it, are unintelligible if separated from commitment to the primacy of (technological) control as the stance towards nature. this suggests (1) that the quest for theory in the human sciences is problematic; (2) that natural sciences might take a different form if the epistemic values come to be interpreted in the light of a value other than control, e.g., social justice; and thence (3) there may be a complex reciprocity between the natural and human sciences.
- ———. "Interpretation and Theory in Natural and Human Sciences: Comments on Kuhn and Taylor (in Portuguese)." Trans/Form/Acao: Revista De Filosofia 20 (1997): 87-106. In Portuguese.
The aim of the paper is to extract from Taylor's writings a critique of kuhn's suggestion of the possible unity of the natural and the human sciences, and from kuhn a critique of Taylor's account of the natural sciences. an outcome of this enterprise will be a reconstrual of the unity of the sciences.
- Ladwig, Bernd. "Review of Identität Und Kulturelle Praxis." Constellations: An International Journal of Critical and Democratic Theory 11, no. 1 (July 27, 2004): 140-148. http://www.politicalreviewnet.com/polrev/reviews/CONS/R_1351_0487_032_1004151.asp.
- Laforest, Guy.. "Philosophy and Political Judgement in a Multinational Federation." In Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, edited by James Tully and Daniel M. Weinstock. Cambridge: Cambridge University Press, 1994. 194-210. In English. http://dx.doi.org/10.1017/CBO9780511621970.014.
- Laforest, Guy and Philippe de Lara, eds. Charles Taylor Et l'interprétation De l'Identité Moderne.
Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle,
Cerf;Les Presses de l'Université Laval;, 1998. 372. In French. http://www.pulaval.com/catalogue/charles-Taylor-interpretation-identite-moderne-3366.html
La notion d'identité est au centre de la conscience moderne, mais elle paraît en même temps si problématique, entretenant à la fois des confusions intellectuelles déplorables et des passions politiques dangereuses, que beaucoup de penseurs contemporains n'y voient qu'une fiction idéologique et préfèrent s'en passer dans leur analyse des représentations qui s'en réclament. C'est l'un des principaux mérites de Charles Taylor d'avoir transformé cette notion embrouillée en point de départ d'une interrogation rigoureuse sur la modernité comme expérience historique. les textes réunis dans ce volume, issus d'un colloque consacré à l'auteur des sources du moi, témoignent de la fécondité de cette interrogation dans ces domaines extrêmement variés, allant de la recherche conceptuelle la plus abstraite à la discussion de problèmes politiques aussi actuels que l'avenir de l'etat-providence ou le statut des minorités.
- ———. "Charles Taylor Et l’interprétation De l’identité Moderne." In Charles Taylor Et l’interprétation De l’identité Moderne. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 11-18. In French.
- Laitinen, Arto. "Evaluative Frameworks and Rationality.". http://sammelpunkt.philo.at:8080/779/1/ARTO.html.
- ———. "Moderni Moraalinen Identiteetti: Tarvitaanko 'Moraalisuuden Lähteita'.". http://www.valt.helsinki.fi/kfil/matti/laitinen.pdf.
- ———. "Charles Taylor and Paul Ricoeur on Self-Interpretations and Narrative Identity.". www.jyu.fi/yhtfil/fil/armala/texts/2002a.pdf.
- ———. "A Critique of Charles Taylor's Notions of "Moral Sources" and "Constitutive Goods".". http://www.academia.edu/173005/A_Critique_of_Charles_Taylors_Notions_of_Moral_Sources_and_Constitutive_Goods.
- ———. "Culturalist Moral Realism.". www.jyu.fi/yhtfil/fil/armala/texts/2002c.pdf.
- ———. "Strong Evaluations and Personal Identity.". http://www.academia.edu/289975/Strong_Evaluations_and_Personal_Identity.
- ———. "'Baffling' Criticism of an 'Ill-Equipped' Theory: An Intervention in the Exchange between MacIntyre and Taylor." In Communitarianism and Citizenship, edited by Emilios A. Christodoulidis. Aldershot: Ashgate, 1998.
- ———. "Modernia Koskevan Diskurssin Moraalinen Käänne." Tiedepolitiikka 3 (2000). In Finnish.
- ———. "Review of Charles Taylor by Ruth Abbey." Radical Philosophy 108 (July/August, 2001): 52-53.
- ———. "Charles Taylor and Paul Ricoeur on Self-Interpretations and Narrative Identity." In Narrative Research: Voices of Teachers and Philosophers, edited by Rauno Huttunen, Hannu L. T. Heikkinen and Leena Syrjälä. Jyväskylä: SoPhi, 2002.
- ———. "Culturalist Moral Realism." Acta Philosophica Fennica 71 (2002): 115-131.
This paper outlines and defends a 'culturalist' but nevertheless nonrelativistic theory of values. culturalist moral realism is cognitivist concerning our ordinary moral and evaluative reactions and responses to situations: Genuinely correct and incorrect (or better and worse) judgments are possible. these theses are reconstructed from Charles Taylor's writings, but authors like john McDowell and joseph raz hold similar views. not unimportantly, Charles Taylor would add a further thesis claiming that there are 'constitutive goods' which constitute the goodness of 'life goods', or which in other words bring about the fact that evaluative properties have value. this paper tries to show the coherence and appeal of culturalist moral realism without taking any stand on this further claim about constitutive goods. (edited).
- ———. "Charles Taylor and Nicholas H Smith on Human Constants and Transcendental Arguments." Nordic Journal of Philosophy 4, no. 2 (2003): 191-201.
- ———. "Strong Evaluation without Sources. on Charles Taylor's Philosophical Anthropology and Cultural Moral Realism." Jyväskylä Studies in Education, Psychology and Social Research 224 (2003): 358. http://jyu.academia.edu/ArtoLaitinen/Papers/239871/Strong_Evaluation_Without_Sources._On_Charles_Taylors_Philosophical_Anthropology_and_Cultural_Moral_Realism
- ———. "A Critique of Charles Taylor's Notions of 'Moral Sources' and 'Constitutive Goods'." Acta Philosophica Fennica 76 (2004): 73-104. http://www.academia.edu/173005/A_Critique_of_Charles_Taylors_Notions_of_Moral_Sources_and_Constitutive_Goods.
In this paper I argue that moral realism does not, pace Charles Taylor, need "moral sources" or "constitutive goods", and that adding these concepts distorts the basic insights of what can be called "cultural" moral realism. yet the ideas of "moral topography" or "moral space" as well as the idea of "ontological background pictures" are valid, if separated from those notions. what does Taylor mean by these notions? (edited).
- ———. "Stark Vurdering Og Filsosofisk Anthropologi." Slagmark: Tidsskrift for Idehistorie. Tema: Charles Taylor 49 (2007): 25-40. In Danish. http://ojs.statsbiblioteket.dk/index.php/slagmark/article/view/395/340.
- ———. Strong Evaluation without Moral Sources: On Charles Taylor's Philosophical Anthropology and Ethics. Berlin; New York: Walter de Gruyter, 2008. http://www.degruyter.com/view/product/38264
Charles Taylor (1931- ) is one of the leading living philosophers. This is the first extended study on the key notions of his views in philosophical anthropology and ethical theory. Firstly, Laitinen clarifies, qualifies and defends Taylor's thesis that transcendental arguments show that personal understandings concerning ethical and other values (so called "strong evaluation") is necessary, in different ways, for human agency, selfhood, identity and personhood. Secondly, Laitinen defends and develops in various ways Taylor's value realism. Finally, the book criticizes Taylor's view.
- ———. "Charles Taylor, A Secular Age." Ethical Theory and Moral Practice 13, no. 3 (2010): 353-355. http://www.jstor.org/stable/40835337.
- Lalonde, Marc P. "A Critical Theory of Religious Insight." Studies in Religion 34, no. 3-4 (2005): 357-374.
- Lamb, Andrew W. "Freedom, the Self, and Ethical Practice According to Michel Foucault." International Philosophical Quarterly 35 (1995): 449-467.
- Lamey, Andy. "Francophonia for Ever." Times Literary Supplement 5025 (July 23, 1999): 12.
- Landazuri, Carlos O. de. "Review of Sources of the Self." Anuario Filosofico 25, no. 1-2 (1993): 436-438.
- Landes, Xavier. "Multiculturalisme Et Culture: La Portée De La Critique Réductionniste." Revue Philosophique De Louvain 109, no. 4 (Nov., 2011): 641-670. In French.
This article deals with the role played by culture within a part of multicultural literature. by studying the positions of Charles Taylor and will kymlicka it provides an introduction to the criticism of reductionism made against approaches based on the intrinsic or instrumental value of culture. at the epistemological level these approaches are held to assimilate cultures to closed sets with strictly defined outlines and content. at the political level a view of this kind is open to three types of objections. it is said to favour the propagation of stereotypes, to influence the relations of power within communities and to cause a deterioration in the distribution of resources. the idea put forward in this article is that the criticism of reductionism makes it possible to reveal a turn in the direction of more dynamic approaches within multiculturalism.
- Landesman, Bruce M. "Review of Multiculturalism and 'the Politics of Recognition'." Ethics 104, no. 2 (Jan., 1994): 384-386. In English. http://www.jstor.org/stable/2381584.
- Landesman, Charles. "The New Dualism in the Philosophy of Mind." The Review of Metaphysics 19, no. 2 (Dec., 1965): 329-345. http://www.jstor.org/stable/20124113.
The author claims that philosophers of mind who find both physicalism and cartesian dualism unacceptable now seek to define persons as agents to whom irreducible teleological concepts like intention apply. Charles Taylor's "the explanation of behavior" (london, 1964) exemplifies this new dualism. the author identifies weaknesses in Taylor's central theses and concludes that there is no incompatibility between physicalism and ordinary discourse, and no reason why physicalism cannot employ teleological explanations. however, certain actions presuppose social institutions, and while a physicalistic individual psychology may currently be plausible the status of social psychology remains to be clarified. (staff).
- Lane, Melissa. "God Or Orienteering? Charles Taylor's 'Sources of the Self'." Ratio 5, no. 1 (June, 1992): 46-56.
This article isolates and evaluates three important claims made by Charles Taylor in "sources of the self": That we must have a morality; that it must have a certain structure; that it must be based on an incomparably higher good. four arguments to support these claims can be distinguished in Taylor's text: Phenomenological, transcendental, historical, and the "best account." it is argued here that neither of the first two arguments is adequate to establish all claims; and that the latter two arguments conflict fatally in attempting to do so.
- Laplante, Laurent. "L’âge Séculier De Charles Taylor." Nuit Blanche, Le Magazine Du Livre 126 (2012): 48-49. In French.
- Larmore, Charles. "Review of Sources of the Self." Ethics 102, no. 1 (Oct., 1991): 158-162. In English. http://www.jstor.org/stable/2381730.
- ———. "How Much can we Stand?: Review of A Secular Age." The New Republic April 9 (2008): 39-44.
- Larney, Andy. "Francophonia for Ever." Times Literary Supplement 5025, no. 23 July (1999): 12-16.
- Latré, Stijn. "Review of Dilemmas and Connections: Selected Essays." Bijdragen, Tijdschrift Voor Filosofie En Theologie 72, no. 4 (2011): 456-465.
- ———. "From the Field to the Forest: A Book Review Essay on Charles Taylor's Dilemmas and Connections." Bijdragen, Tijdschrift Voor Filosofie En Theologie 72, no. 4 (2011): 456-465.
- Lauer, Quentin. "Review of Hegel." Thought 51 (1976): 323-324.
- Lauritzen, Paul. "The Self and its Discontents: Recent Work on Morality and the Self." The Journal of Religious Ethics 22, no. 1 (Spring, 1994): 187-210. In English. http://www.jstor.org/stable/40017846.
Views of the self may be plotted on a set of coordinates. on the axis that runs from fragmentation to unity, Rorty and Rorty's freud champion the decentered self while wallwork, Taylor, and ricoeur argue for a sovereign, unified self. on the other axis, which runs from the disengaged, inward-turning self to the engaged and "sedimented" self, wallwork, would be positioned near Rorty, defending self-creation against the narrative identity affirmed by Taylor and ricoeur. despite his skepticism concerning the communitarian agenda of the narrativists, flanagan grants that the self is social and relational--a position further explored by oliver, stendahl, deutsch, and mack in "selves, people, and persons".
- Lawlor, Rachel. "Redeeming Recognition through the Ideals of Democratic Legitimacy." Contemporary Politics 13, no. 4 (December, 2007): 291-311.
- Lawry, Edward G. "Dawn Jakubowski's 'Social Justice and the Ethics of Recognition'." Southwest Philosophy Review: The Journal of the Southwestern Philosophical Society 19, no. 2 (July, 2003): 75-77.
- Lazo Briones, Pablo F. "La Coimplicación Constitutiva Entre La Hermenéutica y Una Ética Comunitarista." Revista De Filosofía 35, no. 107 (May, 2003): 107-135. In Spanish.
In the present article I present a reflection which is midway between hermeneutics and ethics, taking as a problematic kernel the possibility of establishing a rational action criteria originated from the substantivity of life forms in communities. taking as a prototype the ideas of Charles Taylor and other communitarians, I attempt to show that in the action guided according to ethical ends, there is always an undetachable unit of the interpretation element with the valuation element of the peculiar circumstance in which that act is given, and from which such unit abuses or constrains in the intercultural interpretations could be avoided, on the one hand, and toward the same cultural environment, on the other. I advocate thus, for an ethical-hermeneutical character originated by the action, from which norms and content follow according to every single situation.
- ———. "La Construcción De Una 'Ética Articulada': La Propuesta De Charles Taylor." Revista De Filosofía 37, no. 114 (Sept., 2005): 103-139. In Spanish.
Taking as an unavoidable need the design of an substantive or articulated ethic that is committed to the outrage against the concrete conditions of the different cultural contexts in which a decision has to be taken. in this article, we will explore the possibilities of its construction in Charles Taylor's work regarding hermeneutics, making emphasis especially on the phronetic character that such ethics have as its condition of possibility. (edited).
- ———. "Reactualización
Hermenéutica De La Noción De La 'Sittlichkeit': La Crítica De Hegel a
Kant Vista a Través De Un Contemporáneo." La Lámpara De Diógenes: Revista Semestral De Filosofía 6, no. 10-11 (2005): 23-37. In Spanish.
This article attempts to show how a hermeneutical glance at hegel's criticism of the deontological kantian formalism turns out to be a rather suggestive array of reflexive indications in the face of social and political problems of our actual societies. we will use the perspective of a contemporary philosopher, Charles Taylor, to confront the necessity of cultural and political unity in our disjointed societies and to try to show the possibility for a critical renewing the hegelian notion of 'sittlichkeit' as an outcome of such unity.
- ———. "Fundamento y Fondo En Heidegger: Actualidad Hermenéutica." Revista De Filosofía 39, no. 118 (2007): 75-89. In Spanish.
This article deals, firstly, with the cultural and academic applications of heidegger's body of work. these are not always related to trying to find a deeper understanding of his thought, or a thorough methodological research line. throughout this reflexive critique of the uses and abuses given to heidegger's work, we defend the following thesis: Reading heidegger, just like any other philosopher, is not just about a closed, isolated, specialized language used only by 'experts', but it also implies that it be read and followed within other fields of thought; more specifically, we propose that, by means of the terms "abyss (abgrund)" and "fundament (grund)", 3 of the biggest heirs of heideggerian thought be analyzed: The school of eranos; G. vattimo's postmodern hermeneutics and Charles Taylor's communitarian hermeneutics.
- ———. "Charles Taylor: Pensador De Los Cruces Culturales." Revista De Filosofía 40, no. 121 (2008): 29-43. In Spanish.
The following article focuses on the defense of a language open to cultural difference generated in a dynamic cross-cultural hermeneutics. deriving from Charles Taylor's landmark essay, "comparison, history, truth", I suggest the possibility of an intracultural challenge, followed by an autotransformation of endemic social practices at the moment of contact with a culture other than one's own. the last part of this article offers a commentated guide of readings related to this important text of the Canadian author.
- Lea, David R. "The Managerial University and the Decline of Modern Thought." Educational Philosophy and Theory 43, no. 8 (Oct., 2011): 816-837.
In this paper I discuss the managerial template that has become the normative model for the organization of the university. in the first part of the paper I explain the corporatization of academic life in terms of the functional relationships that make up the organizational components of the commercial enterprise and their inappropriateness for the life of the academy. although there is at present a significant body of literature devoted to this issue, the goal of this paper is to explain the genesis of this phenomenon through a reference to the ideology that characterizes our modern secular age. this is the subject of the second part of the paper. most texts seek to explain this ideological development either through the ever increasing dominance of economic rationalism, perceived conservatism of collegial forms of governance, the necessity to transfer fiscal responsibility in tight budgetary periods, the decline of the keynesian 'welfare consensus', or the legacy of the power regimes that began to take shape in the liberal societies of the 19th century. I trace this development to the beginnings of modernity and the cartesian bifurcation that separated the material world from its spiritual and intellectual source and thereby overthrew the hierarchy of related values that informed both nature and human organization. in articulating this argument I make reference to the thought of jacques maritain, Charles Taylor and rené guénon.
- Leask, Ian. "Deism, Spinozism, Anti-Humanism." In The Taylor Effect: Responding to A Secular Age, edited by Ian Leask, 2010. 69-83.
- Ledewitz, Bruce. "Charles Taylor and the Future of Secularism." Expositions 3, no. 1 (2009).
- Legenhausen, Muhammad. "Review of the Ethics of Authenticity." Message of Thaqalayn: A Quarterly Journal of Islamic Studies 7, no. 1-2 (2001): 125-154.
- Leggewie, Claus. "Religionsvielfalt Als Problem? Zur Formgebung Religiöser Differenz Und Zur Zivilisierung Von Religionskonflikten." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 529-546. In German.
- Legros, Dominique. "Critique De La Democratie Liberale Et Des Droit De l’Homme: La Question Autochtone." Recherches Amérindiennes Au Québec 35 (2005): 3-16. In French.
- Lehman, Glen. "Disclosing New Worlds: Social and Environmental Accounting." Accounting, Organizations and Society 24, no. 3 (1999): 217-241.
- ———. "Accounting and the Interpretive Turn." Critical Perspectives on Accounting 11, no. 4 (2000): 433-444.
- ———. "Reclaiming the Public Sphere: Problems and Prospects for Corporate Social and Environmental Accounting." Critical Perspectives on Accounting 12, no. 6 (2002): 713-733.
- ———. "Globalization and the Authentic Self: Cosmopolitanism and Charles Taylor's Communitarianism." Global Society 16, no. 4 (October, 2002): 419-437.
- ———. "Review of Charles Taylor: Thinking and Living Deep Diversity, by Mark Redhead." Australian Journal of Political Science 38, no. 2 (July, 2003): 375-377.
- ———. "Perspectives on Charles Taylor's Reconciled Society: Community, Difference and Nature." Philosophy and Social Criticism 32, no. 3 (May, 2006): 347-376.
This article explores Charles Taylor's hegelian and aristotelian ethic of reconciliation. it comments on the critical work provided by Joel Anderson, Jürgen Habermas, chandras kukathas, morag patrick, philip pettit and mark redhead. it is argued that these critical perspectives on Taylor's work have not fully developed the spirit of liberalism which runs like a red thread through his ethic of reconciliation. for Taylor, reconciliation embraces others who are different from us and aims to create a virtuous culture. Taylor's critics overlook the liberal implications of his ethic and also do not recognize his commitment to the plural diversity in modern societies. Taylor's communitarianism (postliberalism in his mind) aims to create trust, openness and democratic accountability. (edited).
- ———. "Interpretivism, Postmodernism, and Nature: Ecological Conversations." Philosophy and Social Criticism 37, no. 7 (Sept., 2011): 795-821.
This article uses the interpretive work of dreyfus, gadamer, Nussbaum and Taylor to explore the natural environment as a shared ecological and social commonality. I focus on the supposition that the natural world possesses intrinsic value and new political structures are needed. I explore how we might better engage with multiple cultures concerning matters at the heart of ecological politics. political interpretivists offer processes of equal facilitation and maximization that work to include environmental values in democratic thought. interpretivists differ from earth-based and neoconservative environmentalists, who dominate modern debates. the differences involve understanding the role of practical reasoning and how humanity interacts with the natural world. intriguingly, then, interpretivists concur with deep ecologists that nature possesses intrinsic value, but do so guided by an ideal of authenticity.
- Lehmann, Karl Kardinal. "Entsteht Aus Dem Verfälschten Christentum Die Moderne? Zur Begegnung Von Charles Taylor Und Ivan Illich." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 327-349. In German.
- Lemmens, Willem. "Inleiding Bij Een Artikel Van Charles Taylor: Bronnen Van Authenticiteit." Streven 61, no. 7 (1994): 579-580. In Dutch.
- ———. "Zelf En Gemeenschap: De Paradox Van De Moderne Identiteit Volgens Charles Taylor." Tijdschrift Voor Filosofie 56, no. 1 (Mar., 1994): 117-134. In Dutch.
This is a review of Charles Taylor's "sources of the self" and some related recent publications from the same author. Taylor's hermeneutics of the modern identity is evaluated as a substantial contribution to contemporary moral and political philosophy. the reviewer agrees with the critique on modern moral naturalism'. at the same time, however, he formulates some doubts about the possibility of a unified moral ontology: The paradoxical nature of the modern self' (with its search for inward moral sources and its dependence, at the same time, on a larger community for the articulation of this identity) can maybe function as a radical heteronomous, not-integrated source of the modern identity. this paradox points probably also to the essentially searching character of every moral ontology.
- Lemmens, Willem and Paul Smeyers. "Het Project Van Charles Taylor: 'Sources of the Self'." Ethische Perspectieven 5, no. 1 (1996): 15-23. In Dutch.
- Lemmens, Willem. "Een Hermeneutiek Van De Moderne Identiteit: De Filosofie Van Charles Taylor." In Charles Taylor: Een Mozaïek Van Zijn Denken, edited by Stefaan E. Cuypers and Willem Lemmens. Kapellen: Pelckmans, 1997. 11-42. In Dutch.
- ———. "De Malaise Van De Moderniteit: Charles Taylor in Perspectief." In Denkwijzen/12, edited by Harry Breghs. Leuven: Acco, 1999. 98. In Dutch.
- LePage, Charles. "The Role of Religion in Society." Maritain Studies/Etudes Maritainiennes 25 (2009): 58-66.
- Leroux, Georges. "Le Dépassement Du Cynisme." Spirale 118 (Oct., 1992): 3. In French.
- ———. "La Sécularité Et Le Cadre Immanent." Science Et Esprit: Revue De Philosophie Et De Théologie 64, no. 2 (05/01, 2012): 277-292. In French.
The concept of "immanent framework" supports the entire hermeneutical and phenomenological enterprise of Charles Taylor's work. The latter insists on intrinsic liberty, constitutive of the immanent framework, firmly opposing the interpreters of sympathisers of a secular rupture or a necessary closure. Due to his grounding in Christianity, the "immanent framework" has preserved an openness, even when it has been directed from the outside, against all religious forms, and particularly against Christianity. As a result, the importance of Taylor's work resides principally in the transcendental analysis of conditions for belief in the "immanence framework.".
- Lessard, Jean-François. "[Untitled]." Canadian Journal of Political Science / Revue Canadienne De Science Politique 33, no. 1 (Mar., 2000): 195-197. In English. http://www.jstor.org/stable/3232650.
- Levering, Matthew. "Review of Varieties of Religion Today: William James Revisited." Modern Theology 21, no. 1 (Jan, 2005): 163-187.
- Levomäki, Irma. "On Charles Taylor and the Challenge of Modernity." Acta Philosophica Fennica 71 (2002): 133-147.
The purpose of this paper is to reflect on Charles Taylor's contribution to the general debate over modernity. I start by taking a look at some general themes in this debate and situate Taylor in it accordingly. I take up Taylor's criticism for some of the current ways of theorizing modernity and then sketch his own alternative. Taylor can be credited with making an important contribution to the "moral turn" in the discourse of modernity, as well as with delineating a broad view of the richness and complexity of the modern moral culture. I end the article with some contemporary challenges facing Taylor's view.
- Levy, Gary. "Review of Reconciling the Solitudes." Québec Studies 17 (1993): 208-209.
- Levy, Neil. "Charles Taylor on Overcoming Incommensurability." Philosophy and Social Criticism 26, no. 5 (Sept., 2000): 47-61.
As he recognizes, Taylor's view of practical reasoning commits him to the existence of incommensurable world-views. however, he holds that it is, in principle, possible to overcome these incommensurabilities. he has two major arguments for this conclusion, which I label the argument from the human condition and the transition argument. I show that the first argument, though perhaps successful in the case Taylor takes as an example, cannot be generalized. the second argument is even less successful, since all the evidence it produces is compatible with a thoroughgoing relativism. (edited).
- Leydet, Dominique. "Reconnaissance, Identite Et Pluralisme: Les Limites Du Projet De Taylor." Lekton 4, no. 1 (1994): 103-121. In French.
- ———. "La Dignité Du Citoyen Et Le Libéralisme." In Charles Taylor Et l'Interprétation De l'Identité Moderne, edited by Guy Laforest and Philippe de Lara. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 185-202. In French.
- Lichanski, Jakub Z. "The Object Vs.the Subject in Literary Research and the Issues of Ethics." In Charles Taylor's Vision of Modernity: Reconstructions and Interpretations, edited by Christopher Garbowski, Jan Paweł Hudzik and Jan Kłos. Newcastle upon Tyne: Cambridge Scholars Pub., 2009. 205-219.
- Liebich, André. "Review of Hegel." Canadian Journal of Political Science / Revue Canadienne De Science Politique 12, no. 1 (Mar., 1979): 159-160. In English. http://www.jstor.org/stable/3229945.
- ———. "Minorités, Identité, Modernité." In Charles Taylor Et l’interprétation De l’identité Moderne, edited by Guy Laforest and Philippe de Lara. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 341-350. In French.
- Liedtka, Jeanne. "Strategy Making and the Search for Authenticity." Journal of Business Ethics 80, no. 2 (06/30, 2008): 237-248.
Recent work in the business ethics field has called attention to the promise inherent in the concept of authenticity for enriching the ways we think about core issues at the intersection of management ethics and practice, like moral character, ethical choices, leadership, and corporate social responsibility (driver 2006; jackson 2005; ladkin 2006). in this paper, I aim to extend these contributions by focusing on authenticity in relation to a set of organizational processes related to strategy making; most specifically an organization's strategic intent, arguing that these provide an ideal venue for particularising this exploration, as they represent the key processes through which an organization defines the self it aspires to be. in order to do this, I examine specifically what a shift from "business as usual" to the search for the creation of a more authentic corporate self might look like in practice, contending that such a shift offers the possibility for improving both the moral good and the business outcomes of an institution simultaneously. I conclude with assessment of the risks inherent in undertaking such a search for more authentic strategic intention in business organizations today.
- Lin, C. -P. "Charles Taylor's Concept of the "the Immanent Frame" and its Implications for Education." Contemporary Educational Research Quarterly 20, no. 3 (2012): 89-127. In Chinese. http://www.worldcat.org/oclc/820203590.
- Lincoln, A. T. "Spirituality in a Secular Age : From Charles Taylor to Study of the Bible and Spirituality." Acta Theologica : The Spirit that Inspires Perspectives on Biblical Spirituality : Supplementum 15 (2011): 61-80. In English. http://www.ajol.info/index.php/actat/article/view/72911.
This essay proposes that those engaged in the study of the bible in relation to spirituality would benefit from awareness of Charles Taylor's thinking in A secular age, which is a narrative not only about the emergence of the secular but also about the role of the spiritual in western civilization. the essay indicates the significance of Taylor's work for understanding the present context of the experience of spirituality. it then suggests some possible implications for how biblical perspectives on spirituality might be studied, highlighting Taylor's category of the social imaginary. finally, it reflects on the potential of Taylor's work for those who are interested in dialogue between a spirituality rooted in biblical perspectives and contemporary forms of spirituality, focusing on his notion of "fullness.".
- Lindi, Letizia. "Review of A Secular Age." Iride 21, no. 55 (: 772-773.
- Linker, Damon. "Is Secularism Inevitable?" The Week (02/27, 2014). http://theweek.com/article/index/257008/is-secularism-inevitable.
- Linscott, Andrew. "The Presumption and Insight of New Atheism." Theology and Science 10, no. 1 (2012): 39-53. In English. http://www.tandfonline.com/doi/abs/10.1080/14746700.2012.639210.
AbstractThis article analyzes the insights and shortcomings of selected new atheist writings. the first section places the new atheists into critical dialogue with catholic philosopher Charles Taylor. here I argue that the most rhetorically compelling claim of new Atheism—that religion is at odds with the basic values of humanity—is also the point of their greatest philosophical deficiency. the second section addresses some of the scientific arguments that the new atheists advance against supernatural theism. I argue that although such arguments never succeed in disproving the existence of God, they do succeed in rendering some conceptions of God implausible.
- LiPuma, Edward and Thomas Koelble. "Cultures of Circulation and the Urban Imaginary: Miami as Example and Exemplar." Public Culture 17 (2005): 153-179.
- Litton, Paul. "ADHD,Values, and the Self." American Journal of Bioethics 5 (May/June, 2005): 65-67.
- Llamas, Encarna. Charles Taylor: Una Antropologia De La Identidad. Pamplona: Ediciones Universidad de Navarra, 2001. In Spanish.
- ———. Identidad, Comunidad y Significado. La Posibilitación Social De La Identidad En Charles Taylor. Pamplona, España: EUNSA, 2002. In Spanish.
- ———. "Charles Taylor: Una Antropologia De La Identidad." Acta-Philosophica 12, no. 2 (2003): 349-353. In Spanish.
- Lloyd, Caryl L. "[Untitled]." Research in African Literatures 28, no. 4, Multiculturalism (Winter, 1997): 226-230. In English. http://www.jstor.org/stable/3820799.
- Lombardo, Mario G. La Differenza Amata e Il Paradosso Cristiano: Gli Stadi Sul Cammino Della Vita Di Soren Kierkegaard. Verona: CUSL, 1997.
- Long, D. S. "How to Read Charles Taylor: The Theological Significance of A Secular Age." Pro Ecclesia 18, no. 1 (Dec., 2009): 93-107.
- Long, Douglas. "Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question James Tully." Canadian Journal of Political Science / Revue Canadienne De Science Politique 29, no. 3 (1996): 617-618.
- Losonczi, Péter. "The Power of Religion in the Public Sphere." Political Theology 13, no. 6 (12, 2012): 775-778.
- Lotz-Sisitka, H. "Changing
Social Imaginaries, Multiplicities and 'One Sole World': Reading
Scandinavian Environmental and Sustainability Education Research Papers
with Badiou and Taylor at Hand." Environmental Education Research 16, no. 1 (2010): 142. http://www.tandfonline.com/doi/abs/10.1080/13504620903504081.
Badiou’s ontological work draws attention to multiplicities – the oneness of ontology, which he explains can only become ontologically differentiated into events or sites through political, artistic or amorous practices that philosophies can think and invent from. he also draws attention to the fusion of events and sites, and he explains that events (such as producing special issues of journals located in particular sites) are reflexive. he also tells us, however, that the reflexive structure of an artistic or scientific event (such as producing a special issue of a journal) is not always immediately evident. in writing this response article I work with this concept – and probe how the production of events (such as a special issue of a journal produced in a specific site) may be reflexive. this is the purpose of the article. this response article therefore probes some of the political, structural and intellectual processes that come to shape scholarship in different sites, and here I draw on the insights into social imaginaries provided by Charles Taylor to develop a perspective on the scholarship that is reflected in this journal. through this, I seek to open the notion of multiplicities, oneness and the particularities of our social imaginaries as themes for thinking about educational scholarship events produced within and across geo‐physical, socio‐ecological and socio‐economic spaces in different parts of the world.
- Louth, Andrew. "Review of Philosophical Papers,1 and 2." Heythrop Journal 29 (1988): 479-480.
- lovicova, Zuzana. "Identity and the Good: Moral Theory of C. Taylor." (2004): 415.
- Lovin, Robin W. "Inescapable Frameworks of Meaning." Christian Century 108, no. 8 (1991): 263-265.
- ———. "A Secular Age/Justice: Rights and Wrongs [Review of A Secular Age]." Christian Century 125, no. 9 (5/6, 2008): 24.
- Low, Andrew. "The Ethics of Modernism: The Contribution and Limitations of Charles Taylor." Mosaic 29 (1996): 111-125.
- Low, Douglas. "Hegel and Merleau-Ponty on Modernism and Postmodernism." International Philosophical Quarterly 50:3, no. 199 (Sept., 2010): 309-321.
This essay attempts to provide detailed evidence for Charles Taylor's claim that both hegel and merleau-ponty follow kant's 'refutation of idealism' in an effort to take a stand against modernism's claim that human knowledge of the world is reducible to a conceptual representation of it. for both the hegel of 'phenomenology of mind' and merleau-ponty throughout his career, human consciousness and knowledge must embrace and make sense of a world that is always already there. this stand will be made against postmodernism as well.
- Löw-Beer, Martin. "Living a Life and the Problem of Existential Impossibility." Inquiry (June, 1991): 217-236.
Taylor's book 'sources of the self' faces the tasks of showing how persons are situated in moral traditions and how these can be used in moral arguments. it is argued that a minimal version of the principle of equal respect is built into the structure of communication, so that we have no choice but to ask for the normative justification of relationships. (edited).
- Lowney, Charles. "Authenticity and the Reconciliation of Modernity." The Pluralist 4, no. 1 (Mar., 2009): 33-50.
In contemporary culture, the ideal of authenticity is respected even by the children of modernity who have grown narcissistic and relativistic. Charles Taylor recognizes self-transcendent, objective values implicit in this ideal. he identifies aristotelian and scientistic ‘knockers', as well as postmodern ‘boosters', of modern western liberal culture. this essay brings together what is true and attractive about 'authenticity' for boosters with the sources of the knockers' own convictions. Aristotle's notions that art can complete nature (in 'physics') and that the self is actualized in its products (in 'nicomachean ethics') confirm an artistic understanding of self-creation and self-recognition. tacit knowing in scientific understanding and the notion of emergence in nature also confirm an experience of appropriateness and beauty in the acknowledgement of a new truth. conservative, liberal scientific, and postmodern strands of modern culture thus find common ground and a basis for dialogue in the ethics and aesthetics of authentic knowing.
- Lubling, Yoram. "Review of Varieties of Religion Today." Bridges: An Interdisciplinary Journal of Theology, Philosophy, History, and Science 11, no. 3-4 (Fall-Winter, 2004): 334-337.
- Lucena, Jorge Martínez. "La Narratividad Como Síntesis Trascendental En La Filosofía Contemporánea." Espiritu: Cuadernos Del Instituto Filosofico De Balmesiana 57, no. 137 (2008): 63-89. In Spanish.
- Lucier, Pierre. "La Possibilité De Croire Dans Une Culture De l'Immanence." Science Et Esprit: Revue De Philosophie Et De Théologie 64, no. 2 (05/01, 2012): 263-275. In French.
This study is interested in Taylor's thesis, according to which belief would be a possible option in a secularised world, naturally plunged into immanence, provided that, by some ideological bias or by the hidden experience of fulfilment, one does not arbitrarily declare the closure of this world on oneself. The author of 'A Secular Age' suggests that this thesis is tantamount to, by another ideological bias, to deny the logic itself of immanence, and to raise significant philosophical and theological questions concerning the possibility of belief in accepting fully the "immanence framework." He asks himself why religious belief in general and the Christian faith in particular should requires the moved adhesion to some previous world, even the preservation of the preaxial religious?
- Łuczewski, Michał. "Socjoteologia Charlesa Taylora." Miesięcznik "Znak" 665 (October, 2010). In Polish. http://www.miesiecznik.znak.com.pl/index.php?tekst=4166
Notes: Koniec religii czy różne ścieżki wiary? : debata z Charlesem Taylorem.
- Lukes, Steven. "Multikulturalismus Und Gerechtigkeit: 'Politik Der Gleichen Würde' Und 'Politik Der Anerkennung': Überlegungen Im Anschluß an Charles Taylor." In Die Gegenwart Der Gerechtigkeit: Diskurse Zwischen Recht, Praktischer Philosophie Und Politik, edited by Christoph Demmerling and Thomas Rentsch. Berlin: , 1995. 99-111. In German.
- Lumsden, Simon. "The Rise of the Non-Metaphysical Hegel." Philosophy Compass 3, no. 1 (2008): 51-65.
There has been a resurgence of interest in hegel's thought by anglo-american philosophers in the last 25 years. that expansion of interest was initiated with the publication of Charles Taylor's hegel (1975). that work stills stands as one of the important branches of hegel interpretation. however, the dominance of the strongly metaphysical interpretation of hegel, which dominated the understanding of hegel until the 1980s, and of which Taylor's work represents the culmination, has now, at least among the major interpreters of hegel, given way to what has come to be known as the nonmetaphysical reading of hegel. this article charts the emergence and development of the nonmetaphysical hegel, which takes his thought to be a continuation of the kantian project of critically examining the presuppositions of any normative claim. this article provides an overview of the latest developments in hegel research, primarily focusing on the english-language literature. recent research has placed hegel's concerns at the centre of contemporary debates in analytic philosophy, particularly concerning the status of norms, the 'space of reasons' and the 'myth of the given'. this research has in turn been influential on the two most important figures in english-language hegel scholarship (robert pippin and terry pinkard). the article will position this new wave of hegel scholarship and its influence in relation to the metaphysical interpretation of hegel and will also provide a brief overview of hegel's reception in french poststructuralism, which has largely accepted and promoted a view of hegel as a metaphysician.
- Lundberg, Anders. "Review of A Secular Age." Acta Sociologica 52, no. 3 (2009): 291-292. http://www.jstor.org/stable/25652133.
- Lusztig, Michael. "Deeper and Deeper: Deep Diversity, Federalism, and Redistributive Politics in Canada." In The Myth of the Sacred: The Charter, the Courts, and the Politics of the Constitution in Canada, edited by Patrick James, Donald E. Abelson and Michael Lusztig. Montreal: McGill-Queen's University Press, 2002. 207-218.
- Lutz-Bachmann, Matthias. "Religion in Den Ambivalenzen Der Moderne." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 371-387. In German.
- Lyon, David. "Epiphany and Apocalypse in the Post-Modern." In Secular Quest for Meaning in Life, edited by Edward I. Bailey. Lampeter: Edwin Mellen Press, 2002. 137-147.
- ———. "Possibilities for Post-Secular Sociology?" Canadian Journal of Sociology 33, no. 3 (2008): 693-696.
- ———. "Being Post-Secular in the Social Sciences: Taylor's Social Imaginaries." New Blackfriars 91, no. 1036 (2010): 648-662. http://onlinelibrary.wiley.com/doi/10.1111/nbfr.2010.91.issue-1036/issuetoc.
Following the fall of mainstream secularization paradigms, this article suggests opportunities arise for considering social and political life as ?religious? phenomena and, specifically, for using Taylor's pregnant notion of ?social imaginaries? as a bridge between ?secular? and ?post-secular? social science. thus, themes implicit in A secular age are made explicit and used to challenge how social science is done in ?post-secular? times.
Notes: Symposium on Charles Taylor with his responses.
- Lysaker, John. "Finding My Way through Moral Space: A Whim-Wham for Charles Scott." Epoche: A Journal for the History of Philosophy 17, no. 1 (09/01, 2012): 143-154.
The ongoing task of self-discovery, which I figure as self-finding, following Emerson, is integral to the human condition. While its results are always fragmentary, self-finding also conducts the currents of life in ways that establish conditions for our lives and those of others. This activity is mistakenly constrained by Charles Taylor, who argues that it remains tied to moral space. Charles Scott's work shows how moral space can be found in a manner that suspends the necessity of moral space and generates new possibilities.
- Lyshaug, Brenda. "Authenticity and the Politics of Identity: A Critique of Charles Taylor's Politics of Recognition." Contemporary Political Theory 3, no. 3 (Dec., 2004): 300-320.
This essay evaluates Charles Taylor's defence of a politics of recognition in light of his broader account of modern identity and the self. I argue that his call for a politics of recognition betrays what is most ethically promising in his own account of modern subjectivity--namely, its emphasis on and affirmation of inner multiplicity. the first part of the paper identifies the ways in which his account of the self affirms inner multiplicity. the second part of the paper outlines how a politics of recognition circumscribes this inner plurality by rendering core aspects of personal identity rigid and by promoting attitudes that inhibit attentiveness to multiplicity within the self. (edited).
- MacGregor, David. "Canada's Hegel." Literary Review of Canada June (1994).
- MacIntyre, Alasdair. "Critical Remarks on 'the Sources of the Self' by Charles Taylor." Philosophy and Phenomenological Research 54, no. 1 (Mar., 1994): 187-190. http://www.jstor.org/stable/2108366;.
Three questions about Charles Taylor's central positions in "sources of the self" are raised. first, how can Taylor's realism about goods by reconciled with his view that judgments about genuine goods may be in conflict? secondly, are choices between the conflicting claims of goods governed by any standard or are they mere preferences? thirdly, do Taylor's historical narratives presuppose the very interpretations which they are supposed to confirm, and is this damaging?.
- ———. "Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question James Tully." Philosophical Quarterly 46, no. 185 (1996): 522-524.
- ———. "Review of Philosophical Arguments." Philosophical Quarterly 47, no. 186 (1997): 94-96. http://www.jstor.org/stable/2956476.
- MacKenzie, Iain. "Review of Charles Taylor: Meaning,Morals and Modernity by Nicholas H. Smith and Charles Taylor: Thinking and Living Deep Diversity by Mark Redhead." Radical Philosophy Sept./Oct. (2002).
- Maclure, Jocelyn. Quebec IdentityMcGill-Queen's University Press, 2003. In English.
In articulating an alternative narrative maclure reframes the debate, detaching the question of Quebec's identity from the question of sovereignty versus federalism and linking it closely to Quebec's cultural diversity and to the consolidation of its democratic sphere. in so doing, he rethinks the conditions of authenticity, leaves space for first nations' self-determination and takes account of globalization. this edition has been expanded for english-Canadians with additional references as well as a glossary of names, institutions, and concepts.
- ———. "De l'Herméneutique De La Modernité à l'Éthique Normative: Commentaire Sur 'Modern Social Imaginaries'." Philosophiques 33, no. 2 (Sept., 2006): 493-498. In French. http://id.erudit.org/iderudit/013896ar?integral=oui.
- Madarasz, Norman. "On the Sophistication and Limits of a Philosophy of Religion [Review of Varieties of Religion Today: William James Revisited]." European Legacy 21 (February, 2007): 87-92.
- ———. "The Secularist Counter-Narrative in Charles Taylor's Philosophy of Religion." Ethica: Cadernos Acadêmicos 16, no. 2 (2009): 81-112.
My aim in this article is threefold. I seek to contextualize the question of religion in Charles Taylor's recent work. I blend this task, however, with a need to confront Taylor's theory of secularism as fending off marcel Gauchet's incisive post-weberian reading of christianity as producing an "exit from religion". finally, I examine Taylor's perspectivist history and theory of secularism. ultimately, I argue that Taylor's perspectivism forsakes a conception of religion as subjective reason for a subjectivism that embraces order and institutional power in the name of benevolence. by reinforcing his personal faith in catholicism, Taylor inevitably weakens his otherwise solid and important claim to participate in the transformational unfolding of christian moral philosophy into a bona fide public philosophy with universalist ambitions.
- Madathikunnel, Sabu George. "Secularism and the Crisis of Secularization in India: A Taylorian Response." REA: A Journal of Religion, Education and the Arts 7 (2011). http://rea.materdei.ie/media/Issue%207/REA%20Issue%207%20%20Madathikunnel.pdf.
- Maddi, Salvatore R. "Is the Move Toward Modernity so Simple?: Commentary on Charles Taylor." In Hermeneutics and Psychological Theory, edited by Stanley Messer, Louis Sass and Robert Woolfolk. New Brunswick: Rutgers University Press, 1988. 328-331.
- Madigan, P. "Review of Abbey (Ed.) Contemporary Philosophy in Focus: Charles Taylor. Cambridge University Press, 2004." Heythrop Journal 46, no. 2 (2005): 272-273.
- Maffie, J. "'in the End, we have the Gatling Gun, and they have Not': Future Prospects of Indigenous Knowledges." Futures 41, no. 1 (2009): 53-65.
- Mahmood, Saba. "Can Secularism be Other-Wise?" In Varieties of Secularism in a Secular Age, edited by Michael Warner, Jonathan VanAntwerpen and Craig Calhoun. Cambridge, MA: Harvard University Press, 2010. 282-299. http://books.google.com/books?id=FhVQf5jTod0C;;;.
- Mahoney, Daniel J. "The Re-Enchantment of the World [Review of Secular Age]." Wall St. Journal (Sept 21, 2007, 2007). http://online.wsj.com/public/article/SB119034571151235021.html.
- Mahoney, Jon. "Review of Modern Social Imaginaries." International Studies in Philosophy 38, no. 4 (2006): 169-170.
- Main, Roderick. "In a Secular Age : Weber, Taylor, Jung." Psychoanalysis, Culture and Society 18, no. 3 (2013): 277-294.
Sociologists engaging with depth psychology have rarely drawn on the work of C. G. Jung. Part of the reason for this, I suggest, is Jung’s seeming tendency to credit, and be informed by, religious and non-rational perspectives. In this article I first highlight what sociologists might find problematic in Jung by comparing his views on the desacralisation of the modern world with Max Weber’s views on disenchantment. I then argue that Charles Taylor’s recent alternative account of disenchantment and secularity provides a framework within which Jung’s thought becomes more sociologically creditable despite, and even because of, its approach to matters of religion.
- Major, Robert. "Regards Sur Notre Époque." Voix Et Images 19, no. 1 (Automne, 1993): 168-179. In French.
- Malcolm, Norman. "Explaining Behavior." Philosophical Review 76 (1967): 97-104.
- ———. "The Conceivability of Mechanism." Philosophical Review 77 (1968): 45-72.
- Maletz, Donald J. "On the Revival of Hegelian Political Thought." Political Science Reviewer 13 (1983): 155-178.
- Mallory, James. "Review of Reconciling the Solitudes." Political Quarterly 65 (1994): 220-222.
- Mancilla Muñoz, Mauricio. "Del
Malestar a La Reivindicación Del 'Ethos' Social: Hacia Una 'Ética De La
Autenticidad' En El Pensamiento De Charles Taylor." Episteme NS: Revista Del Instituto De Filosofia De La Universidad Central De Venezuela 24, no. 2 (July, 2004): 97-117. In Spanish.
The dissolution of moral horizons, the eclipse of moral aims for an instrumental reason and the progressive loss of freedom are some of the conflicts of contemporary society according to the analysis by Charles Taylor in his book 'the ethics of authenticity'. hence, these problematic aspects are seen as a consequence of a rooted liberal individualism and require an alternative conception of human being, which would recognize and emphasize the role of the community in the configuration of its identity. Taylor argues for a hermeneutic conception of human sciences, emphasizing the dialogical structure that configures the identity of man and proposes a 'politics of recognition' as a basic key to understand the mechanisms of social integration.
- Månson, Per. "Åter Till Hegel?" Sociologisk Forskning 24, no. 1, Historisk sociologi (1987): 81-83. In English. http://www.jstor.org/stable/20850847.
- Manthien, Thomas. "Charles Taylor." In the Canadian Encyclopediahttp://theCanadianencyclopedia.com/index.cfm?PgNm=TCE&Params=A1ARTA0007886.
- Margolis, Joseph. "Taylor on the Reduction of Teleological Laws." Inquiry 2 (Mar., 1968): 118-124.
- ———. "Wittgenstein's Question and the Ubiquity of Cultural Space." Contemporary Pragmatism 5, no. 1 (June, 2008): 13-38.
Wittgenstein's question about agency in 'philosophical investigations' section 621 provides a fresh way of addressing the analysis of the distinction between physical nature and human culture, featuring the artifactual, hybrid, second-natured, enlanguaged and encultured transformation of the members of homo sapiens into selves; and a third model of the cultural between the hermeneutic and the reductive: Including the cultural "penetration" of the physical, internal and external bildung, the sui generis features of the culturally emergent, and the new unity of the human and natural sciences.
- Marín, Francesc-Xavier. "[Untitled]." El Ciervo: Revista Mensual De Pensamiento y Cultura 56, no. 671 (febrero, 2007): p. 43. In English. http://www.jstor.org/stable/40835237.
- Markell, Patchen. Bound by Recognition. Princeton, NJ: Princeton University Press, 2003.
- Marks, Jonathan. Perfection and Disharmony in the Thought of Jean-Jacques Rousseau. Cambridge: Cambridge Univ Pr, 2005.
Jonathan marks offers a new interpretation of the philosopher's thought and its place in the contemporary debate between liberals and communitarians. against prevailing views, marks argues that rousseau's thought revolves around the natural perfection of a naturally disharmonious being. at the foundation of rousseau's thought marks finds a natural teleology that takes account of and seeks to harmonize conflicting ends. the rousseau who emerges from this interpretation is a radical critic of liberalism who is nonetheless more cautious about protecting individual freedom than his milder communitarian successors. (publisher, edited).
- ———. "Misreading One's Sources: Charles Taylor's Rousseau." American Journal of Political Science 49, no. 1 (Jan., 2005): 119-134.
- Marsden, George. "Matteo Ricci and the Prodigal Culture." In A Catholic Modernity? Charles Taylor's Marianist Award Lecture, edited by James L. Heft. New York: Oxford University Press, 1999. 83-93.
- Marshall, Sarah. "Modern Social Imaginaries." Contemporary Political Theory 4, no. 2 (2005): 197.
- Martin, Bernice. "Dilemmas and Connections: Selected Essays." Journal of Contemporary Religion 26, no. 3 (Oct., 2011): 485-487.
- Martin, Jack and Jeff Sugarman. "Is the Self a Kind of Understanding?" Journal for the Theory of Social Behaviour 31, no. 1 (Mar., 2001): 103-114.
We present a developmental, relational perspective on the self as a kind of reflective, interpretive understanding. such "self" understanding always is embedded and emergent within the historical, sociocultural life-world, and serves to disclose and extend the being of particular embodied agents. following an introduction that links our work to related traditions of scholarly writing on the self, our essay is organized in four parts. (edited).
- Martin, Jack. "Perspectival Selves in Interaction with Others: Re-Reading G.H. Mead's Social Psychology." Journal of the Theory of Social Behavior 35 (September, 2005): 231-253.
- ———. "Does Interpretation in Psychology Differ from Interpretation in Natural Science?" Journal for the Theory of Social Behaviour 39, no. 1 (Mar., 2009): 19-37.
Following an initial discussion of the general nature of interpretation in contemporary psychology, and social and natural science, relevant views of Charles Taylor and thomas kuhn are considered in some detail. although both Taylor and kuhn agree that interpretation in the social or human sciences differs in some ways from interpretation in the natural sciences, they disagree about the nature and origins of such difference. we consider differences in interpretation between the natural and social sciences in terms of ian hacking's use of elizabeth anscombe's conceptualization of actions as intentional acts under particular descriptions. we conclude that both Taylor and kuhn are correct to point to differences in interpretation between the natural and social sciences. we also argue that in psychology, such interpretive differences, contra kuhn and pro Taylor, are qualitative rather than quantitative. (edited).
- Martin, J. P. "Religion and International Relations Theory/The Power of Religion in the Public Sphere/Religion and the Global Politics of Human Rights…." Human Rights Quarterly 34, no. 3 (08, 2012): 896-901.
- Martin, Michael and Lee C. MacIntyre. "Taylor on Interpretation and the Sciences of Man." In Readings in the Philosophy of Social Science, edited by Michael Martin. Cambridge, Mass.: MIT Press, 1994. 259-279.
- Martínez Lucena, Jorge. "La Autenticidad Como Libertad Plural y Dialéctica: De Charles Taylor a Francesco Botturi." Espiritu: Cuadernos Del Instituto Filosofico De Balmesiana 58, no. 138 (2009): 95-111. In Spanish.
In "sources of the self" (1989), C. Taylor explains the human identity as something that we cannot construct in a solipsistic way. in "the malaise of modernity" (1991), he describes the authenticity as a freedom that we cannot reduce to self-determined freedom. we should take account of the "horizons of meaning" and of its "dialogic" component. F. botturi, in "L'ontologia dialettica della libertà" (2003), makes a theoretical exercise and tries to articulate dialectically the different dimensions of the freedom: "autodeterminazione", "autorealizzazione" and "relazione". in this article, we want to cooperate in the theoretical articulation of the "authenticity" understood as "dialectic" and "plural freedom". we also want to understand what was Taylor talking about when he made a call for the "lotta continua", in the chapter VII of "the malaise of modernity".
- Martinuk, Matthew J. M. "Review of Dialectics of the Self: Transcending Charles Taylor." Symposium: Canadian Journal of Continental Philosophy (Revue Canadienne De Philosophie Continentale) 12, no. 1 (Spring, 2008): 182-184.
- ———. "A Fundamental Orientation to the Good: Iris Murdoch's Influence on Charles Taylor." In Iris Murdoch: Influence and Influences, edited by Mark Luprect. Knoxville: University of Tennessee Press, 2012. http://uoguelph.academia.edu/MatthewJMMartinuk/Papers/842241/A_Fundamental_Orientation_to_the_Good_Iris_Murdochs_Influence_on_Charles_Taylor.
- Marty, Martin E. "Review of A Secular Age." Church History: Studies in Christianity and Culture 77, no. 3 (Sept, 2008): 773-775. http://www.jstor.org/stable/20618583.
- Masłowski, Michał. "Na Marginesie Wykładu Charlesa Taylora." Miesięcznik "Znak" 665 (October, 2010). In Polish. http://www.miesiecznik.znak.com.pl/index.php?tekst=4161
Notes: Koniec religii czy różne ścieżki wiary? : debata z Charlesem Taylorem.
- Massicotte, Louis. "Review of Rapprocher Les Solitudes." Canadian Journal of Political Science / Revue Canadienne De Science Politique 27, no. 4 (Dec., 1994): 795-796. In English. http://www.jstor.org/stable/3229107.
- Matravers, Matt. "Review of Modern Social Imaginaries." Political Studies Review 3, no. 1 (January, 2005): 54.
- Mattio, Eduardo. "The Virtues of the Republic: The Benefits of the Narrative Republic." Andamios 3, no. 6 (June, 2007): 173.
- Mauser, Anthony. "Critical Notice of Hegel." Mind 87 (1978): 116-125.
- May, Collin. "Charles Taylor, A Secular Age." Society 46, no. 1 (March, 2009): 199-203.
- Mayer, Sylvia. "Literature and Environmental Ethical Criticism: Sarah Orne Jewett’s New England Texts." Anglia-Zeitschrift Für Englische Philologie 124 (2006): 101-121.
- McAdams, Charles Brian. "Review of Multiculturalism and the Politics of Recognition
." Vera Lex 7, no. 1-2 (Winter, 2006): 127-130.
- McBride, Cillian and Jonathan Seglow. "Introduction: Recognition: Philosophy and Politics." European Journal of Political Theory 8, no. 1 (2009): 7-12.
- McCabe, David. "Review of the Ethics of Authenticity and Multiculturalism and 'the Politics of Recognition." Commonweal 120 (Feb. 12, 1993): 558-560.
- ———. "Review of Philosophical Arguments." Cross Currents 47 (1997-1998): 94-96.
- McCarthy, Thomas. "On Reconciling Cosmopolitan Unity and National Diversity." Public Culture 11, no. 1 (Winter, 1999): 175-208.
- ———. "Imaginaires Sociaux Et Modernités Multiples." Philosophiques 33, no. 2 (Sept., 2006): 485-491. In French. http://id.erudit.org/iderudit/013895ar?integral=oui.
- McCaughey, Mary,. "Reason,Reality and the Re-Personalisation of being: A Response to Taylor's Characterisation of the 'Impersonal Order'." REA: A Journal of Religion, Education and the Arts 7 (2011). http://rea.materdei.ie/media/Issue%207/REA%20Issue%207%20-%20McCaughey.pdf.
- McClay, Wilfrid M. "Uncomfortable Unbelief: Review of A Secular Age." First Things 183 (May, 2008): 35.
- McClimans, L. "Interpretability, Validity, and the Minimum Important Difference." Theoretical Medicine and Bioethics: Philosophy of Medical Research and Practice 32, no. 6 (2011): 389-401.
- McClure, Joyce Kloc. "Seeing through the Fog: Love and Injustice in 'Bleak House'." Journal of Religious Ethics 31, no. 1 (Mar., 2003): 23-44.
The author takes up a provocative question poised by Charles Taylor about the relationship between our commitments to a good such as neighbor love and the possibilities of achieving and sustaining social justice. Taylor's concern is not only that we make such a commitment but that we make it in such a way that we avoid its ability to lead us towards injustice rather than justice. after articulating conceptions of love, justice, and injustice, the author turns to charles dickens's treatment of love and injustice in 'bleak house', to explore more fully how love can lead to injustice, and also its potential role in promoting justice. (edited).
- McCormick, Peter J. "Fictions of Modernity: On the Views of Charles Taylor and Stephen Toulmin." In Myths and Fictions, edited by Shlomo Biderman and Ben-Ami Scharfstein. Leiden; New York: E.J. Brill, 1993.
- McCurry, Jeffrey M. "Review of A Catholic Modernity?" Modern Theology 18, no. 3 (2002): 409-410.
- McEvoy, James. "Review of Ruth Abbey, Charles Taylor, Philosophy Now Series (Princeton, NJ: Princeton University, 2000), and Nicholas H Smith, Charles Taylor: Meaning, Morals and Modernity, Key Contemporary Thinkers Series (Cambridge, UK: Polity, 2002)." The Australasian Catholic Record 80, no. 4 (2003): 523-524.
- ———. "In Bed with the Secular Spirit [Review of A Secular Age]." Eureka Street (June 25, 2008). http://www.eurekastreet.com.au/article.aspx?aeid=7790;.
- McKenna, Edward J. and Diane C. Zannoni. "Philosophical Foundations of Post Keynesian Economics." Journal of Post Keynesian Economics 15 (1993): 395-407.
- McLennan, Gregor. "Among the Unbelievers." New Left Review 52 (July/August, 2008): 139-148.
- ———. "Uplifting Unbelief." New Blackfriars 91, no. 1036 (2010): 627-645. http://onlinelibrary.wiley.com/doi/10.1111/nbfr.2010.91.issue-1036/issuetoc.
This article analyses three of Taylor's principal theoretical moves: His basic account of secularity and related rejection of secularist ?subtraction stories?; his comprehension of historico-empirical realities in the light of a sort of philosophy of history; and his presentation of the transcendental quality of the experience of ?fullness?. motivated to contest Taylor's framing of the ?unbeliever? as spirituality deprived and intellectually complacent, the coherence, content and rhetorical overkill of his argumentation in each of these areas is questioned.
Notes: Symposium on Charles Taylor with his responses.
- McLeod, John and Gordon Lynch. "'this is our Life': Strong Evaluation in Psychotherapy Narrative." European Journal of Psychotherapy 3, no. 3 (December, 2000): 389-406.
- McNamara, Tony. "Back to the Future: Confronting the Market State by Re-Affirming the Common Good: An Essay in Political Theology." REA: A Journal of Religion, Education and the Arts 7 (2011). http://rea.materdei.ie/media/Issue%207/REA%20Issue%207%20-%20McNamara.pdf.
- Russell McNeil. "Soft Relativism And The Malaise Of Modernity."2005. http://www.malaspina.org/Taylorc.htm;.
- McPartland, Thomas J. "Politics and Metaphysics: A Hortatory Exercise." Method: Journal of Lonergan Studies (New Series) 1, no. 2 (Sept., 2010): 163-175.
Contemporary political practice in liberal democracies scorns any reference to metaphysics. political philosophers as diverse as eric voegelin, Charles Taylor, and Jürgen Habermas accept that we live in a postmetaphysical world. but a viable political philosophy cannot ignore such persistent metaphysical questions as those about the self (the putative subject of dignity and rights) and about the essential properties of the state (whether a thing, or merely artificial, or something in between). bernard lonergan's sketch of metaphysics in 'insight' offers a promising beginning for such a contemporary metaphysics, based, as it is, on the dynamic and self-transcending process of inquiry.
- McPherson, David. "To what Extent must we Go Beyond Neo-Aristotelian Ethical Naturalism?" American Catholic Philosophical Quarterly 86, no. 4 (2012): 627-654.
- Mead, Aaron M. "Hegel and Externalism about Intentions." Owl of Minerva 41, no. 1-2 (2009): 107-142.
My aim in this paper is to suggest that intentions are, as G. E. M. anscombe puts it, not exclusively "private and interior" act-descriptions that agents alone determine. rather, I argue that the true intention of an action is frequently constrained, and sometimes even determined, by the intersubjective and retrospective view of an action. I begin by offering an interpretation of hegel's account of intention in 'the philosophy of right' -- an interpretation that fits well with work by Charles Taylor and michael quante, but not with a recent paper by arto laitinen. next, I offer examples that support the view -- consistent with my reading of hegel -- that sometimes the intersubjective and retrospective account of an action trumps the agent's prior subjective act-description. finally, I suggest the hegelian view I sketch might be taken as a kind of externalism about intentions, on the order of externalism about epistemic justification.
- Mech, Krzysztof. "Jedna Wiara, Różne Ścieżki?" Miesięcznik "Znak" 665 (October, 2010). In Polish. http://www.miesiecznik.znak.com.pl/index.php?tekst=4158
Notes: Koniec religii czy różne ścieżki wiary? : debata z Charlesem Taylorem.
- Megone, Chris. "One Concept of Liberty." Political Studies 35 (1987): 611-622.
- Meijer, Michiel. "Nietzsche, Taylor En De Tegengestelde Krachten Van De Moraal." In Geert Grote Pen 2011. Nederlandstalige Masterscripties Van Vijf Jonge Filosofen. Deventer: Deventer Universitaire Pers, 2011. In Dutch.
- ———. "Nietzsche and Taylor between Truth and Meaning." Bijdragen, Tijdschrift Voor Filosofie En Theologie 73, no. 2 (2012): 168-189.
This article explores the relation between truth and meaning by staging a confrontation between Friedrich Nietzsche, the herald of nihilism who claimed that all previous foundations of morality have been undermined, and Charles Taylor, the advocate of 'strong evaluation' and the inevitability of meaningfulness. Central to this discussion is the relation between nihilism, truth, morality and meaning in the morally pluralistic context of a postmodern society. How do meaning and truth relate in a secular, post-traditional age? Does the longing for truth necessarily eliminate all possible forms of meaning, and, vice versa, does the human capacity to create meaning require that we suppress or even abandon the claim to truth altogether?.
- Meilaender, Gilbert. "Being Modern." First Things 5 (Aug./Sept., 1990): 63-66.
- Mellor, D. H. "Two Fallacies in Charles Taylor's Explanation of Behaviour." Mind 77 (1968): 124-126.
- ———. "Reply to Holobrow." Mind 82 (1973): 106-107.
- Meana, Diego Rosales. "La Identidad Personal y Religiosa En El Espacio Público . Un Comentario Desde La Obra De Charles Taylor." Estudios: Filosofía, Historia, Letras, no. 101 (06, 2012): 165-178. In Spanish.
The objective of this work is to show Charles Taylor's theory of how religious identities are coordinated in the public scene. it would seem that religious expression should remain relegated to a private environment. However, Taylor's multiculturalism allows an inclusive view of the public space. firstly, we will address the different notions of identity and then of religious identity and its rationality. finally, we will approach the need for recognition and how this realization of religious identity should go beyond the tolerance of religious practice. (English)
El objetivo de este trabajo es mostrar cómo se articulan las identidades religiosas en el espacio público según el pensamiento de Charles Taylor. Podría parecer que las expresiones religiosas deben quedar relegadas al ámbito privado. sin embargo, el multiculturalismo de Taylor permite comprender el espacio público de manera incluyente. en primer lugar, hablaré de las diferentes nociones de "identidad". En segundo, de la identidad religiosa y de su racionalidad. por último, de la necesidad reconocimiento y de cómo la afirmación de la identidad religiosa debe ser algo más que permitir el culto de los creyentes. (Spanish)
- Menand, Louis. "Blind Date." Transition, no. 67 (1995): 70-81. In English. http://www.jstor.org/stable/2935257.
- Mendoza Méndez, Yolimar. "Lenguajes, Valores y Apertura Al Otro En Charles Taylor." Laguna: Revista De Filosofia 13 (2003): 151-166. In Spanish.
The aim of this paper is to present a general overview of Taylorian philosophy of language, in order to show the deep implications that it has in the whole of his work. we will expose the main features that language has for Taylor, paying special attention to its constitutive character. this is the bridge that permits us to establish the relationship between meaning, values and openness to others in Charles Taylor's thought.
- ———. "Review of Charles Taylor, Penseur De La Pluralité." Laguna: Revista De Filosofia 14 (2004): 213-215. In Spanish.
- ———. "Review of Las Variedades De La Religión Hoy." Laguna: Revista De Filosofia 16 (2005): 189-192. In Spanish.
- Menke, Christoph. "Was Ist Eine >>Ethik Der Authentizität?<<?" In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 217-238. In German.
- Mercado, Juan Andrés. "Charles Taylor, De La Autointerpretación a La Participación Política." Anuario Filosofico 36, no. 1-2 (2003): 441-454. In Spanish.
Taylor's political proposal is based on a particular way of explaining human action. the modern ideal of authenticity is used to underline the role of responsibility in personal agency. aristotelian prudence or 'phronesis' is considered one of the best interpretations of practical reason for completing the ideal of authenticity because it includes the distinction among goods and their influence in everyone's life. the contemporary notion of 'horizon' is an aid for understanding the role of cultural frames and dialogical exchange in the construction of personal identity.
- Merle, Jean-Christophe. "Cultural Minority Rights;the Rights of the Majority in the Liberal State." Ratio Juris 11 (1998): 259-271.
- Mesa, José. "Revisiting an Old Predicament: Primacy of the Individual Or the Community?" Philosophy of Education: Proceedings of the Annual Meeting of the Philosophy of Education Society (2003): 132-140.
- Mestiri, Soumaya. "Identité Procédurale Ou Substantielle? Autour Du Rapport Identité-Altérité Dans Le Débat Libéraux-Communautariens." Philosophiques 35, no. 2 (Sept., 2008): 419-450. In French.
The question of identity is surely not a new one. however, the rise of the liberal-communitarian debate as a consequence of the publication of 'A theory of justice' gave it a real acuity. indeed, liberals, with their so-called procedural vision of identity, conflict with communitarians and their understanding of the person as genuinely embedded in a set of values she couldn't repudiate without disappearing herself. this study works on an adjustment of this manichean setting of the problem, by establishing a dialogue between three philosophers: Taylor and walzer, as members of the communitarian team, and Rawls, as the liberal opponent; this, however, won't prevent us from working on authors who are not directly involved in this debate (tamir). the main idea of this paper is that a particular liberalism is able to propose a vision of identity which takes seriously the most communitarian criticisms, so that the traditional gap between the two doctrines becomes deeply meaningless.
- ———. "Collective Rights, Liberalism and Tolerance: A Debate between Rawls, Kymlicka, Taylor and Habermas." Revue Des Sciences Philosophiques Et Theologiques 92, no. 4 (2008): 753-771.
- Metcalf, Robert. "Capturing the Power of Logos: Gadamer, McDowell and Moral Argument." Philosophy Today 49, no. 5 (2005): 48-60.
- Meyer, Lutz. "Freiheit Gründet Auf Zugehörigkeit: Die Rawls-Kritik Bei Charles Taylor." In John Rawls Und Die Kommunitaristsiche Kritik Am Liberalismus. Würzburg: , 1996. 56-70. In German.
- Meynell, Hugo. "Review of Philosophical Arguments." Heythrop Journal 38 (1997): 482.
- Meynell, Robert. "Review of Varieties of Religion Today: William James Revisited." Canadian Journal of Political Science / Revue Canadienne De Science Politique 36, no. 2 (June, 2003): 472-473. http://www.jstor.org/stable/3233274.
- ———. Canadian Idealism and the Philosophy of Freedom: C.B. Macpherson, George Grant, Charles Taylor. Montreal-Kingston: McGill-Queen's University Press, 2011.
- Miedema, Siebren. "Public, Social, and Individual Perspectives on Religious Education: Voices from the Past and the Present." Studies in Philosophy and Education 25, no. 1-2 (Mar., 2006): 111-127.
Inspired by Charles Taylor's recent quest for the meaning of religion today, this article concentrates on the question of the meaning of religious education (RE) today. the focus is not so much on the 'what' but instead more on the 'where' (the locus) and the 'how' (the function) of RE. the view on what is held to be a pedagogically tenable position regarding RE is build up by methodologically using a differentiated practical-theological three-course model that distinguishes between the public, the social and the private domain. it is made clear what this may mean for religious educators and philosophers of religious education today, who conceptualize religious education as an impossible possibility. (edited).
- Milbank, John. "A Closer Walk on the Wild Side: Some Comments on Charles Taylor's A Secular Age." Studies in Christian Ethics 22, no. 1 (February, 2009): 89-104.
- ———. "A Closer Walk on the Wild Side." In Varieties of Secularism in a Secular Age, edited by Michael Warner, Jonathan VanAntwerpen and Craig Calhoun. Cambridge, MA: Harvard University Press, 2010.
- Millard, Gregory and Jane Forsey. "Moral Agency in the Modern Age: Reading Charles Taylor through George Grant." Journal of Canadian Studies 40, no. 1 (Winter, 2006): 182-209.
- Miller, Dale E. "Atomists, Liberals and Civic Republicans: Taylor on the Ontology of Citizenship." Australasian Journal of Philosophy 79, no. 4 (Dec., 2001): 465-478.
Charles Taylor contends that civic republicanism is inconsistent with "ontological" atomism, which comprises two tenets: Methodological individualism and "axiological individualism" (i.e., welfarism). in fact, although many leading liberal theorists (including mill and Rawls) are ontological atomists, Taylor denies that ontological atomism is consistent with liberalism or any other nondespotic political doctrine. contra Taylor, I show that atomists can subscribe to civic republicanism without inconsistency. further, I show that Taylor gives us no reason to doubt that atomists can be liberals, and I eliminate at least one possible reason for thinking that the best-known liberal theories are inconsistent with civic republicanism.
- Miller, David. "In what Sense must Socialism be Communitarian?" Social Philosophy and Policy 6, no. 2 (1989): 51-73.
- ———. "What Holds Us Together [Review of Philosophical Arguments and Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question (James Tully, Ed.)]." Times Literary Supplement (Dec. 15, 1995): 26.
- Miller, James. "What Secular Age?" International Journal of Politics, Culture, and Society 21, no. 1-4 (2008): 5-10.
- Miller, Paul Allen. "Review of Sources of the Self." Southern Humanities Review 25 (1991): 384-387.
- Miller, Richard B. "On Making a Cultural Turn in Religious Ethics." The Journal of Religious Ethics 33, no. 3 (September, 2005): 409-444.
- Millman, Noah. "“We Will do, and we Will Hear” and the Primacy of Experience." The American Conservative (03/05, 2014). http://www.theamericanconservative.com/millman/we-will-do-and-we-will-hear-and-the-primacy-of-experience/.
- Minton, Arthur J. "Wright and Taylor: Empiricist Teleology." Philosophy of Science 42 (Sept., 1975): 299-306.
- Mitchell, Audra. "Conflict-in-Transformation: Ethics,Phenomenology;the Critique of the 'Liberalizing'Peace." International Peacekeeping 16, no. 5 (2009): 667-684.
- Mitchell, Harvey. "Charles Taylor on the Self, its Languages and its History." History of Political Thought 12, no. 2 (June, 1991): 335-357.
To the extent that Charles Taylor's contention that the mysteries of moral questing cannot be divorced from the languages and history of the self takes account of contextualization, his reliance on the residues of "hyper-augustinianism" as a persistent theme in defining the self runs into problems that he does not fully anticipate. while such issues may be of lesser concern for Taylor, a systematic historical account was in any case problematic, given the time scheme he adopted for his enterprise. as a liberal catholic, he looks, in part, to tocqueville as the thinker who captured the dangers of modern subjectivity. this lends support to his claim that modern and post-modern thinking have descended to "historicism", fueled by foucault and derrida and a host of others who dismissed moral problems as a species of outdated religiosity. one of his central beliefs is that the christian belief in creation and Nietzsche's insights may renew the foundations of moral philosophy, but his tone is more suggestive than conclusive.
- Mok, Yeuk-shing. "Charles Taylor's Notion of Identity." Nursing Philosophy 8, no. 1 (2007): 60-63.
- Montefiore, Alan. "Final Causes." Aristotelian Society: Supplementary Volume Suppl 45 (1971): 171-192.
The first part of the article aims at setting out the present state of the controversy between those who, like chester Taylor, claim this teleological causation is logically distinct from efficient or mechanical causation and those who maintain their logical equivalence; and at showing that on a traditionally humean analysis the latter claim turns out to be correct. however, the second part of the article attempts to show how, if attention is paid rather to the structure of integrated theories, the distinction may be maintained.
- ———. "The Ethics of Authenticity." Philosophical Books 35, no. 1 (1994): 62-63.
- ———. "Choisir Son Identité." In Charles Taylor Et l’interprétation De l’identité Moderne, edited by Guy Laforest and Philippe de Lara. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 97-113. In French.
- Montenot, Jean. "L’Âge Séculier Dans l’œuvre De Charles Taylor." In Charles Taylor. Religion Et sécularisation, edited by Sylvie Taussig. Paris: CNRS Éditions, 2014. 17-22. In French.http://lectures.revues.org/14084
- Montero, Darío. "A Taylorian Perspective on Social Change: Social Meanings and Cultural Identities." International Proceedings of Economics Development and Research 17 (2011). http://www.ipedr.com/vol17/57-CHHSS%202011-H10091.pdf.
- ———. "Some Elements of a Cultural Theory of Social Change." International Journal of Social Science and Humanity 2, no. 1 (2012): 52-58. http://www.ijssh.org/papers/68-H084.pdf.
The present paper attempts to lay the foundations of a cultural approach for the study of social change, in which change is understood as a result of a conflict of self-interpretations between different groups or spheres in a society. this cultural approach seems to be particularly useful in explaining the emergence of social movements, which always presuppose a clash of views, say, between the aspirations of the people and the official doctrine of the state, just to mention the most typical case. the concepts and methodological principles offered here owe a great debt to the work of the Canadian philosopher Charles Taylor – although he never clearly spelled out a meta-theory on change. the paper will then try to show in what would consist such a Taylorian theory of social change, and this we do not only by reconstructing Taylor’s views on this issue, but also through a critical examination of range of key assumptions found both in mainstream social science and, more specifically, in existing theories of social change.
- Mookherjee, Monica. "Review of Modern Social Imaginaries." Radical Philosophy 126 (July-Auguest, 2004): 39-41.
- Moore, Andrew and Roger Crisp. "Welfarism in Moral Theory." Australasian Journal of Philosophy 74, no. 4 (Dec., 1996): 598-613.
We take welfarism in moral theory to be the claim that the well-being of individuals matters and is the only consideration that fundamentally matters, from a moral point of view. we argue that criticisms of welfarism due to G.E. moore, donald regan, Charles Taylor and amartya sen all fail. the final section of our paper is a critical survey of the problems which remain for welfarists in moral theory.
- Morais, Alexander Almeida. "A Concepção De Charles Taylor De Uma Ética Da Autenticidade Unida A Uma Política do Reconhecimento." Revista Filosofia Capital 6, no. 13 (2011). In Portuguese.
- Morales, Juan Enrique. "Review of Modern Social Imaginaries by Charles Taylor." Revista De Ciencia Politica 24, no. 1 (2004): 240-242.
- Moran, Dermot. "The Phenomenology of Personhood: Charles Taylor and Edmund Husserl." Far Eastern University Colloquium 3, no. 1 (2009). http://ejournals.ph/index.php?journal=COLLOQUIUM&page=article&op=viewArticle&path%5B%5D=899.
- Moran, Richard. "Making Up Your Mind: Self-Constitution and Self-Interpretation." Ratio 1, no. 2 (1988): 135-151. http://onlinelibrary.wiley.com/doi/10.1111/j.1467-9329.1988.tb00118.x/abstract.
- ———. Authority and Estrangement. Cambridge, MA: Harvard University Press, 2000.
- Morefield, Jeannie. "Hegelian Organicism, British New Liberalism and the Return of the Family State." History of Political Thought 23, no. 1 (Mar., 2002): 141-171.
This paper examines the tensions between liberalism, hegelian idealism and organicism in the thought of the nineteenth-century british 'new liberals' such as T.H. green and bernard bosanquet. it maintains that these thinkers drew upon hegelian conceptual motifs to help them compensate for what they saw as orthodox liberalism's lack of social responsibility. ultimately, however, they rejected hegel's state theory and turned to organicism and social darwinism to help them imagine an alternative notion of community. (edited).
- Morello, Gustavo. "Charles Taylor's 'Imaginary' and 'Best Account' in Latin America." Philosophy and Social Criticism 33, no. 5 (July, 2007): 617-639.
Imaginary is, in Taylor's thought, a category of understanding social praxis and the reasons people give to make sense of these practices. the ultimate reason is the hypergood, which influences the strong decisions. those strong evaluations outline the moral framework from which people address their own lives and the lives of others. we only recognize our cultural framework as an 'imaginary' -- challenging the supposition it is something 'objective' -- when others make their apparition in our lives. after the encounter nobody remains the same; something in our imaginary has changed. the outcome of this process is the 'best account' we have to make sense of our life. if we accept the category of 'imaginary' and the process of 'best account' as accurate enough to address latin american reality, the problem we have to solve is how we can find out a latin american social imaginary.
- Morgan, Michael L. "Religion, History and Moral Discourse." In Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, edited by James Tully and Daniel M. Weinstock. Cambridge: Cambridge University Press, 1994. 49-66. In English. http://dx.doi.org/10.1017/CBO9780511621970.006.
- ———. "Review of A Secular Age." Notre Dame Philosophical Reviews (08.10, 2008). http://ndpr.nd.edu/news/23696-a-secular-age/.
- Morita, Akihiko. "Charles Taylor." Waseda Journal of Social Sciences 10 (September, 2007).
- ———. "The Path to the Secular Age in Europe, Referring to A Secular Age by Charles Taylor." Waseda Journal of Social Sciences 11 (April, 2008).
- ———. "Social Imaginaries of Ubiquitous Society and Human Rights." August, 2008.
- ———. "A Difference in the Conceptions of the Self as the Subject of Human Rights between the West and Japan: Can Confucian Self be Strong enough to Exercise Positive Liberty in Authoritarian Society." In Human Rights, Language, and Law, edited by Thomas Bustamante and Oche OnaziFranz Steiner Verlag, 2012. 23-34. http://researchmap.jp/?action=cv_download_main&upload_id=33150.
- ———. "A Neo-Communitarian Approach on Human Rights as a Cosmopolitan Imperative in East Asia." Filosofi a Unisinos 13, no. 3 (Dec, 2012). http://www.unisinos.br/revistas/index.php/filosofia/article/download/fsu.2012.133.01/1227.
- Mörkenstam, Ulf. "Identitet, Frihet Och Erkannde: Charles Taylors Kritik Av Individualismen." Statsvetenskaplig Tidskrift 97, no. 4 (1994): 347-370. In Swedish.
- Morrison, Glenn. "Review of Tayloring Reformed Epistemology: Charles Taylor, Alvin Plantinga and the De Jure Challenge to Christian Belief." Heythrop Journal 50, no. 3 (2009): 512.
- Mos, Leendert P. "We Ought to be Fighting Over the Meaning of Authenticity, [Review of the Ethics of Authenticity]." Theory & Psychology 4 (1994): 447-454.
- ———. "Religious Belief : Charles Taylor on William James, with an Afterthought on Freud." Theory Psychology 16, no. 1 (2006): 128-134.
- Mott-Thornton, Kevin. "Response to Joyce E. Bellous." Studies in Philosophy and Education 20, no. 2 (Mar., 2001): 153-155.
The response begins with thanks to dr. bellous for a generally positive review of the book. in response to dr. bellous's request for a fuller notion of the nature of evaluative versus nonevaluative frameworks and how they operate, mott-thornton refers to discussion of this matter in the book where a framework for highlighting the goals and values contained within various conceptions of spiritual development is offered. taking issue with the reviewer, mott-thornton urges readers to assess for themselves his arguments against Taylor, Rawlsian liberal views of civic education and, in favor, parental control of spiritual education in publicly funded schools.
- Motzkin, Gabriel. "Taylor Et Le Monde Séculier." In Charles Taylor. Religion Et sécularisation, edited by Sylvie Taussig. Paris: CNRS Éditions, 2014. 113-130. In French.http://lectures.revues.org/14084
- Mouffe, Chantal. "American Liberalism and its Critics: Rawls, Taylor, Sandel and Walzer." Praxis International 8 (1988): 193-206.
- Moureau, Loïc and Johan de Tavernier. "The Politics of Authenticity: Charles Taylor's Authentic Self Revisited." Bijdragen, Tijdschrift Voor Filosofie En Theologie 72, no. 4 (2011): 432-455.
- Moussa, Mario. "Review Essay: Writing the History of the 'we': The Claims of Practice." Social Theory and Practice 18, no. 2 (June, 1992): 211-229.
In this essay I discuss Charles Taylor's attempt, in "sources of the self", to provide an analysis of the modern western self. I argue that Taylor fails to do so. the reasons behind his failure, however, make for an interesting philosophical discussion by themselves. I emphasize one reason in particular: His inadequate account of everyday practices. confining myself largely to Taylor's arguments about the relationship between philosophical ideas and the practice of everyday life, I suggest why it is that any analysis of the self needs to come to terms with such practice and how best to conceive of it.
- Mulhall, Stephen. "Review of Sources of the Self." Philosophical Books 32 (1991): 129-156.
- Mulhall, Stephen and Adam Swift. Liberals and Communitarians. Oxford: Blackwell, 1992.
- Mulhall, Stephen. "Sources of the Self's Sense of itself: A Theistic Reading of Modernity." In Can Religion be Explained Away?, edited by D. Z. Phillips. London;New York;: Methuen;St. Martin's Press;, 1996. 131-160.
- ———. "Review of Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, James Tully, Ed." Philosophical Investigations 19 (1996): 201-205.
- ———. "Articulating the Horizons of Liberalism: Taylor's Political Philosophy." In Charles Taylor, edited by Ruth Abbey. New York: Cambridge University Press, 2004. 105-126.
This essay has three main concerns: (1) Taylor's critique of negative liberty and nozickian rights; (2) his critical relation to communitarian political philosophy; (3) the heideggerian and religious context of Taylor's work.
- ———. "Theology and Narrative: The Self, the Novel, the Bible." International Journal for Philosophy of Religion 69, no. 1 (February, 2011): 29-43.
- Munk, Linda. "Review of Varieties of Religion Today: William James Revisited." Letters in Canada 73, no. 1 (Winter, 2003): 246-247.
- Musschenga, A. W. "Identity and Quality of Life." Tijdschrift Voor Filosofie 56, no. 4 (Dec., 1994): 643-666. In Dutch.
In several publications Charles Taylor makes a distinction between strong' and weak' evaluations. strong evaluations are qualitative distinctions -- in terms of noble', demeaning', etc. weak evaluators evaluate desires only on the basis of their strength and intensity. the ethical theory par excellence that is not capable of making qualitative distinctions, is for Taylor utilitarianism. after having explored the meaning of the concept of strong evaluations, I analyze Taylor's argument for that critique on utilitarianism. I argue that qualitative distinctions cannot be built into a utilitarian theory. however, not all utilitarians are weak evaluators. more sophisticated utilitarians evaluate desires by their contribution to a rational life- plan. they do have an identity, but it is not a moral one. my conclusion is that what Taylor really means is that utilitarians are not able to articulate their identity. (edited).
- Myers, Richard. "Review of Multiculturalism and 'the Politics of Recognition'." American Review of Canadian Studies 24 (1994): 136-138.
- Nagl, Ludwig. "Symposium Zu Charles Taylor: A Secular Age." Deutsche Zeitschrift Für Philosophie 57, no. 2 (May, 2009): 288-292. In German. http://dx.doi.org/10.1524/dzph.2009.0024.
This article is my introduction, as the editor, to a book symposium on Charles Taylor's 'A secular age'. I point out that Taylor's book focusses on "the entstehungsgeschichte of exclusive humanism": On the historical genesis, that is, of "the immanent frame" that is "common to all of us in the modern west". this "immanent frame", Taylor claims, "some of us want to live as open to something beyond", but "some live as closed". in the book symposium this thesis is discussed from various perspectives (pragmatism, deconstruction, post-hegelian thought) by hans joas, hent de vries, and vittorio hösle.
- ———. ">>The Jamesian Open Space<<. Charles Taylor Und Der Pragmatismus." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 117-160. In German.
- Narveson, Jan. "Review of the Ethics of Authenticity." International Studies in Philosophy 26, no. 2 (1994): 147-148.
- Naulty, Reg. "Review of Varieties of Religion Today." Sophia: International Journal for Philosophy of Religion, Metaphysical Theology and Ethics 43, no. 2 (October, 2004): 131-133.
- Neill, Jeremy. "Review Essay : Charles Taylor, Modern Social Imaginaries (Durham, NC: Duke University Press, 2004)." Philosophy and Social Criticism 34, no. 5 (2008): 575-580.
- Nelson, Ralph C. "History and the Advent of the Self." Maritain Studies/Etudes Maritainiennes 8 (1992): 112-142.
- Nelson, Sioban. "The Search for the Good in Nursing? the Burden of Ethical Expertise." Nursing Philosophy 5, no. 1 (April, 2004): 12-22.
This paper examines the increasing trend by nursing scholars, such as patricia benner, to conceptualize ethics as a contextual and embodied 'way of knowing', embedded in nursing expertise. the intellectual origins of this development and its debt to neo-aristotelian thinkers, such as philosopher Charles Taylor, are discussed. it will be argued that rather than revealing a truth about ethical expertise, the emergence of the 'expert' nurse as a moral and ethical category is the result of the elaboration of neo-thomist discourses in the educational and professional shaping of nurses. (edited).
- Nepi, Paolo. Individui e Persona: L'Identità Del Soggetto Morale in Taylor, MacIntyre, e Jonas. Rome: Studium, 2000. In Italian.
- Nešpor, Zdeněk R. "[Untitled]." Sociologický Časopis / Czech Sociological Review 40, no. 3 (JUNE, 2004): 385-387. In English. http://www.jstor.org/stable/41132035.
- Neufeld, Mark. "Interpretation and the 'Science' of International Relations." Review of International Studies 19 (1993): 39-61.
- ———. "Identity of the Good in International Relations." Global Society 10 (1996): 43-56.
- Ngosso, Thierry. "Laïcité Et Liberté De Conscience." Revue Philosophique De Louvain 109, no. 4 (11, 2011): 803-806. In French.
- Nicholas, Jeffery. "Modern Social Imaginaries Charles Taylor." The Review of Metaphysics 59, no. 2 (2005): 454-456. http://www.jstor.org/stable/20130644.
- Nicholson, Carol J. "Three Views of Philosophy and Multiculturalism: Searle, Rorty, and Taylor." In Philosophy, Culture, and Pluralism, edited by William Sweet. Aylmer, Québec: Éditions du Scribe, 2002. 3-9.
My purpose is to examine arguments about multiculturalism by john searle, richard Rorty, and Charles Taylor. I argue that the debate over epistemological and political issues has tended to obscure the educational benefits of multiculturalism. the challenge of different points of view has been a stimulus to thought at least since the origins of western philosophy in ancient greece. A multicultural curriculum can fulfill the traditional goals of a socratic education, delivering students of their narrow and uncritical opinions and awakening them to a world of intellectual diversity. thus, multiculturalism is not so much a recent movement as a new name for an old method of teaching.
- Nicholson, Linda. "To be Or Not to be: Charles Taylor and the Politics of Recognition." Constellations: An International Journal of Critical and Democratic Theory 3, no. 1 (April, 1996): 1-16.
This article comments upon Charles Taylor's essay "the politics of recognition" in two stages. firstly, it critiques the strain in Taylor's argument which describes identity and the need for its recognition as issues of "modernity," whose ethical and political implications are generalizable across a wide set of social struggles. I argue that even within the context of the very recent past, the meaning of identity and of recognition has varied widely. secondly, it argues that certain understandings of identity and of recognition have emerged in the post 1960s feminist and african-american movements which highlight shortcomings in Taylor's analysis of multiculturalism. in contrast to Taylor's understanding of multiculturalism as a process where those with authority give preliminary credence to the claims of some of those whose previous claims for recognition have been denied, this essay argues for an understanding of multiculturalism which calls into question the very processes by which judgments of worth have often previously been made.
- Nickel, James W. "Does Basing Rights on Autonomy Imply Obligations of Political Allegiance?" Dialogue: Canadian Philosophical Review 28, no. 4 (1989): 531-544.
This paper criticizes Charles Taylor's essay, "atomism." the first section reconstructs Taylor's argument that grounding rights on autonomy commits one to belong to, support, and give obedience to those institutions which create the environment in which autonomy can be developed. subsequent sections evaluate the argument's premises. it is concluded that the most one can hope to get from Taylor's argument is that one who grounds rights in autonomy has good moral reasons to sustain an autonomy-supporting environment. the alleged path from autonomy-based rights to a full-fledged theory of political obligation does not go through.
- Nicolaysen, Bente Blanche. "En Mangfoldig Og Enhetlig Veiviser Rundt i Et Mangfoldig Og Enhetlig Filosofisk Landskap [A Manifold and Unified Tour of the Manifold and Unified Philosophical Landscape]" Review of Self-Understanding and Freedom: An Introduction to Charles Taylor's Philosophy by Jorgen Fossland and Harald Grimen." Sosiologisk Tidsskrift 10, no. 3 (2002): 261-273. In Norwegian.
- Nielsen, Kai. "Social Science and Hard Data." Cultural Hermeneutics 2 (July, 1973): 115-142.
- ———. "Social Science and American Foreign Policy." In Philosophy, Morality and International Affairs, edited by Virginia Held and Sidney Morgenbesser. Oxford: Oxford University Press, 1974. 286-319.
- Nielsen, Morten Ebbe Juul. "The Duty to Recognize Culture." Cultura: International Journal of Philosophy of Culture and Axiology 9, no. 1 (2012): 215-234.
Do we have a "duty to recognize culture"? The aim of this paper is to examine the following question: assuming we have reasons to respect or value recognition 'per se', do we on that background also have reasons to recognize culture? More specifically, does "culture" furnish a particular morally relevant fact with 'pro tanto' force, providing the basis for a duty to recognize culture? The paper first examines the concept of recognition and then proceeds to analyze "the recognition thesis", a general argument for why or how culture can be a salient part of what should be recognized. On that basis, the more specific theories of recognition proposed by Axel Honneth and Charles Taylor are examined, and it is argued that neither of these theories support a general duty to recognize culture.
- Noble, Denis. "Charles Taylor on Teleological Explanation." Analysis 27 (1967): 96-103.
- ———. "The Conceptualist View of Teleology." Analysis 28 (December, 1967): 62-63.
- Nootens, Geneviève. "Ontologie, Philosophie Et Politique: La Critique De La Tradition Épistémologique Chez Charles Taylor." Dialogue: Canadian Philosophical Review 35, no. 3 (June, 1996): 553-569. In French.
- ———. "Compte Rendu De La Liberté Des Modernes." Dialogue: Canadian Philosophical Review 37 (1998): 837-840.
- Nørager, Troels. "Difficult but Necessary: Conditions of a Contemporary Theology of Love." Dialog: A Journal of Theology 50, no. 1 (Spring, 2011): 47-52.
- Norman, Edward. "The Withdrawal of God: Review of A Secular Age." Spectator 305, no. 9348 (October 13, 2007): 52.
- Norman, Peter. "What’s A Little Difference of Metatopical Social Imaginary between Friends? the Implications of Charles Taylor’s Modern Social Imaginaries for Law and Development." Global Law Books (6 March, 2006). http://globallawbooks.org/reviews/getFile.asp?id=169.
- Norman, Wayne. "Les Paradoxes Du Nationalisme Civique Book." In Charles Taylor Et l’interprétation De l’identité Moderne, edited by Guy Laforest and Philippe de Lara. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 155-170. In French.
- Nosek, M. "Nonviolent Communication: A Dialogical Retrieval of the Ethic of Authenticity." Nursing Ethics 19, no. 6 (2012): 829-37. In English. http://nej.sagepub.com/content/19/6/829.
Charles Taylor called for a retrieval of the ethic of authenticity that has been distorted in modern notions of autonomy and self-fulfillment. via exchanges with others who matter to us, he proposed that human identities develop through the use of rich language draped in shared horizons of significance. the fostering of these dialogical ties beyond purely instrumental purposes, along with the recognition of the human dignity in all, may avert the fallen ideal of authenticity. nonviolent communication affords the skillful dialogue with others cradled in a shared sense of significance and supports the development of a meaningful identity-one that is formed through the realization of what exists beyond the self. the purpose of this article is to argue that nonviolent communication facilitates the retrieval of the ethic of authenticity. narratives from nursing students' journals on the use of nonviolent communication skills will be used to support the argument.
- Note, Nicole. "Reflecting on the Meaning of Life." Philosophy in the Contemporary World 16, no. 2 (Sept., 2009): 22-31.
The question of the meaning and meaningfulness of life is neglected by philosophers today. meaning is implicitly assumed to be associated with individual choices and preferences. this article argues that meaningfulness works in another way as well, when something provokes meaningfulness. one of the consequences of this vision is that there may well be implicit "standards" for meaning. certain benchmarks for meaning -- references concerned with our "being-in-the-world" -- have not been explored fully enough. another point that has been neglected in the recent discussion on meaningfulness is the very structure of being that is appealed to. this is the key to the experience of a deeper kind of meaningfulness.
- Note, Nicole and Pieter Meurs. "Charles Taylor and a Hermeneutical Understanding of Meaningfulness." Sofia Philosophical Review 3, no. 1 (January, 2009): 137-149.
Meaningfulness is generally considered essential to human life. what meaningfulness implies, however, is difficult to delineate. in this paper, we focus on the philosophy of Charles Taylor and his account of hermeneutics. we discern important components of meaningfulness: Situatedness, orientatedness and articulacy are necessary to understand the world as horizontal rather than flattened. meaningfulness is also related to our capacity to take a step back and look at our lives from a distance.
- Nothelle-Wildfeuer, Ursula. "Zivilgesellschaft Als Begründung Und Realisierung Von Menschsein Und Freiheit: Charles Taylor." In Soziale Gerechtigkeit Und Zivilgesellschaft. Paderborn: Schöningh, 1999. 128-172. In German.
- Novak, Michael. "An Authentic Morality [Review of the Ethics of Authenticity]." First Things 33 (May, 1993): 40-42.
- Novotny, Kristin M. "'Taylor'-made? Feminist Theory and the Politics of Identity." Women and Politics 19 (1998).
- Nowak, Witold M. "O Metodzie Filozoficznej Charlesa Taylora." In Filozofia w Szkole VII : Współczesne Kierunki Filozoficzne : Kielce, 23-24 Września 2005, edited by Wojciecha Rechlewicza and Jana Kochanowskiego. Kielce: Wydawnictwo Polskiego Towarzystwa Filozoficznego, 2005. 131-142. In Polish.
- ———. "Utrata Zestrojenia: Charles Taylor o Religii w Warunkach Nowoczesności." In VIII Polski Zjazd Filozoficzny, księga Streszczeń: Warszawa, 15-20 września 2008 Roku, edited by Polski Zjazd Filozoficzny, Anna Brożek and Jacek Juliusz Jadacki. Warszawa: Wydawnictwo Naukowe Semper, 2008. In Polish. https://docs.google.com/viewer?url=http%3A%2F%2Fwww.pan-ol.lublin.pl%2Fwydawnictwa%2FTPol3%2FNowak.pdf.
- ———. Spór o Nowoczesność w Poglądach Charlesa Taylora i Alasdaira MacIntyre'a : Analiza Krytyczna. Rzeszów: Wydawn. Uniwersytetu Rzeszowskiego, 2008. In Polish.
- ———. "Charles Taylor o Religii i Humanizmie Wyłącznym w Warunkach Nowoczesności." Teka Komisji Politologii i Stosunków Międzynarodowych 3 (2008): 95-106. In Polish. http://www.pan-ol.lublin.pl/wydawnictwa/TPol3/Nowak.pdf.
- ———. "Charles Taylor o Dziedzictwie Oświecenia." In Racjonalność w Przestrzeni Publicznej, edited by Aleksander Bobko and Stanisław Gałkowski. Rzeszów: Uniwersytetu Rzeszowskiego, 2009. 99-116. In Polish.
- Nussbaum, Martha C. "Our Pasts, Ourselves [Review of Sources of the Self]." New Republic (Apr. 9, 1990): 27-34.
- ———. "Chapter 15: Transcending Humanity." In Love's Knowledge: Essays on Philosophy and Literature. New York: Oxford University Press, 1990. 365-392.
- ———. "Charles Taylor: Explanation and Practical Reason: A Commentary." In The Quality of Life, edited by Martha C. Nussbaum and Amartya Sen. New York: Oxford Univ Pr, 1993. 232-241.
- Nusser, Karl-Heinz. "Expansive Demokratietheorien Bei Charles Taylor, Michael Walzer Und Jürgen Habermas." Zeitschrift Für Politik 49, no. 3 (September, 2002): 250-266. In German.
- Nutbrown, Richard. "The Self, Language, and Community: Taylor's Hermeneutic Project." Eidos: The Canadian Graduate Journal of Philosophy 5 (June, 1986): 1-30.
- Nyeng, Frode. Det Autentiske Menneske: Med Charles Taylors Blikk på Menneskevitenskap Og Moral. Bergen, Norway: Fagbokforlaget, 2000. In Norwegian.
- ———. "Autenticitet, Moralsk Realisme Og Overfladiske Valg." Slagmark: Tidsskrift for Idehistorie. Tema: Charles Taylor 49 (2007): 41-60. In Danish. http://ojs.statsbiblioteket.dk/index.php/slagmark/article/view/396/341.
- ———. "Taylors Filosofi Og Det Livet Vi Faktisk Lever. Kampen for Autentisitet i Vår Urene Praksis." AGORA: Journal for Metafysisk Spekulasjon 3 (2007): 54-82. In Norwegian.
- Nys, Thomas R. V. "Re-Sourcing the Self? Isaiah Berlin and Charles Taylor: The Tension between Freedom and Authenticity." Ethical Perspectives: Journal of the European Ethics Network 11, no. 4 (2004): 215-227.
The aim of this article is to compare the theories of isaiah berlin and Charles Taylor with regard to the topic of freedom. I will argue that berlin's famous positive-negative distinction still serves an important purpose by maintaining a crucial tension within the concept of liberty. this tension allows ethical pluralism to be taken seriously instead of being covered up by ideological rhetoric. berlin held that the implementation of positive liberty--defining the boundaries of true liberty--is always problematic. Taylor, however, tries to bypass the gap between negative and positive liberty by means of his concept of 'authenticity'. I will argue that this notion is a sound descriptive term for an individual's entrenchment in community, but that the normative appeal from authenticity amounts to a project of 'resourcing the self' which is ultimately rooted in an optimistic perspective on pluralism and multiculturalism. however, to the extent that there are indeed different communities with different values and different ways of being authentic, it is worthwhile to repeat the berlinian 'grundgedanke' that human beings should cope with the inexorable and irreducible tragedy in moral life.
- O’Callaghan, Paul. "The Eclipse of Worship: Reflections on Charles Taylor's A Secular Age." Euntes Docete 62, no. 2 (2009): 89-123.
- O’Shea, Andrew. Selfhood and Sacrifice: Rene Girard and Charles Taylor on the Crisis of Modernity. New York: Continuum, 2010.
- ———. "Sources of the Sacred: Strong Pedagogy and the Making
of a Secular Age." In The Taylor Effect: Responding to A Secular Age, edited by Ian Leask, 2010. 160-174.
- Oakes, Edward T. "Attention must be Paid [Review of Multiculturalism the 'Politics of Recognition']." First Things 32 (April, 1993): 48-51.
- Oberndörfer, Dieter. "Review of Multikulturalismus Und Die Politik Der Anerkennung." Politische Vierteljahresschrift 37 (1996): 182.
- O'Brien, Dennis. "Review of Dilemmas and Connections : Selected Essays." America 204, no. 17 (05/23, 2011): 24-26.
- ———. "Faith Enters the Public Square." [Review of Secuarlism and Freedom of Conscience] America 206, no. 10 (03/26, 2012): 24-28.
- O'Hagan, Timothy. "Charles Taylor's Hidden God: Aristotle, Rawls and Religion through Post-Modernist Eyes." Ratio 6, no. 1 (June, 1993): 72-81.
- O'Hagan, Timothy. "Charles Taylor's Hidden God: Aristotle, Rawls and Religion through Post-Modernist Eyes." Ratio 6, no. 1 (June, 1993): 72-81.
With tongue half-way in cheek, the author distinguishes, among the post-modernists, an "extremist" tendency (derrida and his followers), and a "moderate" tendency ("conservative" faction: MacIntyre, sandel; "progressive" faction: Dworkin). locating Charles Taylor's "sources of the self" on the "moderate-progressive" wing of the movement, he criticizes Taylor for misreading two key authors in his intellectual history. for Taylor, Aristotle is either naively parochial or improperly relativist; and Rawls is wedded to an erroneous, abstract philosophical anthropology. the author argues that both Taylor's charges are mistaken, and undertakes a rapid re-assessment of the two figures. finally he addresses Taylor's ambiguous theology. it serves to give coherence and significance to human strivings. but, beyond the appellation "judaeo-christian", we are given no clue about its sources or content.
- Ohna, Stein Erik. "Education of Deaf Children and the Politics of Recognition." Journal of Deaf Studies and Deaf Education 8, no. 1 (Winter, 2003): 5-10.
- Olafson, Frederick A. "Comments on Sources of the Self by Charles Taylor." Philosophy and Phenomenological Research 54, no. 1 (Mar., 1994): 191-196. In English. http://www.jstor.org/stable/2108367.
- Oliveira, Isabel Assis Ribeiro de. "O Mal-Estar Contemporâneo Na Perspectiva De Charles Taylor." Revista Brasileira De Ciências Sociais 21, no. 60 (2006): 135-145. In Portuguese. http://ref.scielo.org/4dtnyw.
- Oliverio Jr., L. William. "A Secular Age." Pneuma: The Journal of the Society for Pentecostal Studies 31, no. 1 (2009): 137-138.
- Olsen, James C. "Faith and Knowledge: Intellectual Prospects for Mormonism Charles Taylor: Catholic Mentor to the Mormon Scholar." Dialogue: A Journal of Mormon Thought 44, no. 3 (Fall, 2011): 94-120.
- O'Neill, Daniel I. "Multicultural Liberals and the Rushdie Affair: A Critique of Kymlicka, Taylor, and Walzer." Theory, Culture and Society 11, no. 2 (1999): 129-149.
- O'Neill, Shane. "Morality, Ethical Life and the Persistence of Universalism." Theory, Culture and Society 11, no. 2 (May, 1994): 129-149.
This article assesses jurgen Habermas's discourse ethics as a version of moral universalism. Habermas's contextualist critics, inspired by hegel's critique of kant, reject his distinction between moral and ethical questions. they maintain that no moral norms could be justified without reference to some substantive ethical commitment. the article reviews recent contributions of seyla benhabib, georgia warnke and Charles Taylor to this debate. while discourse ethics is defended in general, it is argued that Habermas needs to develop further his thinking on the relationship between moral and ethical uses of practical reason if his defense of universalism is to convince.
- Oppenheimer, Mark. "Sentimentality Or Honesty? on Charles Taylor." The Nation (August 10, 2011). http://www.thenation.com/article/162667/sentimentality-or-honesty-charles-Taylor?page=full.
- Orejudo Pedrosa, Juan Carlos. "El Comunitarismo De Taylor Frente Al Liberalismo Político De Rawls: La Justicia Liberal Frente Al Multiculturalismo." Revista De Filosofía 40, no. 121 (2008): 83-103. In Spanish.
The work of Charles Taylor takes place during the debate between liberals and communitarians in the eighties, which provokes the revision of liberal principles. the communitarians, such as Taylor, sandel, walzer, MacIntyre, argued against liberal thinkers who have defended individualism instead of social and communitarian's values. in the opinion of communitarians, liberals destroy the values of the community as a consequence of their individualism and "atomism". in this essay, I will analyse Taylor's point of view, and his defence of the concept of multiculturalism that derives of his defence of the rights that different cultures have to affirm their cultural identity, which makes necessary that individuals take care of their community.
- Orlie, Melissa A. "Taylor and Feminism: From Recognition of Identity to a Politics of the Good." In Charles Taylor, edited by Ruth Abbey. New York: Cambridge University Press, 2004.
- Ormerod, Neil. "Charles Taylor and Bernard Lonergan on Natural Theology." Irish Theological Quarterly 74, no. 4 (2009): 419-433.
- Orwin, Clifford. "Charles Taylor's Pedagogy of Recognition." In Canadian Political Philosophy: Contemporary Reflections, edited by Ronald Beiner and Wayne Norman. Oxford: Oxford University Press, 2000.
- Oshana, Marina A. L. "Autonomy and the Question of Authenticity." Social Theory and Practice 33, no. 3 (July, 2007): 411-429.
This paper examines an account of authenticity offered by karl jaspers against an ideal of authenticity attributed to johann herder in an effort to find out which, if either, can be of service to a plausible theory of autonomous agency. I argue that the herderian ideal informs the view of authenticity that has come to dominate current discussion, but that it has less to do with autonomy than we think. the situations of david kaczynski, younger brother of unabomber ted kaczynski, and that of the acclaimed german novelist günter grass, are examined as case studies.
- O'Toole, Roger. "Review of Varieties of Religion Today: William James Revisited." Journal of Contemporary Religion 19, no. 2 (May, 2004): 231-239.
- Outlaw, Lucius. "Review of Multiculturalism: Examining the Politics of Recognition." Constellations: An International Journal of Critical and Democratic Theory 3 (1996): 124-129.
- Oviedo, Lluís. "I Cristiani in Un Mondo Secolarizzato: La Proposta Di Charles Taylor [Review of A Secular Age]." Antonianum: Periodicum Trimestre 83, no. 3 (July-September 2008, 2008): 511-523. In Italian.
- ———. "A Secular Age - by Charles Taylor." Reviews in Religion & Theology 16, no. 1 (January, 2009): 79-85.
- Paden, Roger. "The Lost Childhood of Homo Economicus." In Explorations of Value, edited by Thomas Magnell. Amsterdam;Atlanta, Georgia: Rodopi, 1997. 119-128.
- Paek, Hun-Seung. "Selbstidentität Und Anerkennung Bei Ch. Taylor Und Hegel." In Hegels Politische Philosophie: Zweiter Teil. Berlin: Akademie Verlag, 2009. In German.
- Paetzold, Heinz. "Kulturelle Differenz Und Multikulturalität: Ein Kernproblem Der Kulturphilosophie." Journal of the Faculty of Letters, the University of Tokyo, Aesthetics 22 (1997): 43-60. In German.
A productive discussion of cultural difference and multiculturalism presupposes to accept the relativity of cultures ('cultural relativism'), which is a heritage from herder. we can cope with cultural otherness only to the extent that a hermeneutic component meets with a political component of recognition. in face of the experienced cultural otherness we discover what is peculiar to our own. this is a rephrasing of rousseau's search of authenticity. the article discusses Charles Taylor's mapping of multiculturality and adds new components deriving from kristeva's psychoanalytical model of a 'split' subjectivity which according to her view always contains elements of 'otherness' within the own.
- Paine, Robert. "Aboriginality, Multiculturalism and Liberal Rights Philosophy." Ethnos 64, no. 3 (1999): 325-349.
- Palaver, Wolfgang. "Güterordunung Und Vermittelnde Gnade. René Girard Und Charles Taylor Angesichts Der Krise Der Moderne." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 733-754. In German.
- Palmer, Daniel E. "Taylor and Foucault on Power, Truth, and Freedom." Southwest Philosophy Review: The Journal of the Southwestern Philosophical Society 12, no. 2 (July, 1996): 171-188.
- Palovicová, Zuzana. "Ethics and the Principle of Authenticity." Filozofia 59, no. 9 (2004): 627-640. In Slovak.
The paper examines the relationship between ethics and the principle of authenticity, focusing on two fundamental questions: What is it, what distorts today the ideal of authenticity and how to differentiate between morally responsible forms of self-determination and other ways of modern searching for authenticity? the author follows Taylor's conception of authenticity. on one hand Taylor is not willing simply to reject the diagnosis of the conservative critics of modernity. he shares their idea, that it was the modernity, which made the dynamic of ongoing social individualization and purpose-made rationalization possible. the consequence, however, is, among other things, a challenge to our moral certainties. on the other hand Taylor does not want to be an adherent of antimodernism. according to him the background of contemporary occurrences is also the ideal of authenticity, which could be attributed a moral role and which seems to break down the value relativism from inside.
- ———. "Normative Character of the Notion of Recognition." Filozofia 62, no. 8 (2007): 658-667. In Slovak.
The request of recognition is nowadays being raised under strongly varying conditions, as in the name of minorities, collective identities or within feminism. still growing emphasis on the need of recognition is based on the assumption of certain links existing between recognition and identity, where the identity is used to specify human self-understanding. the first part of the study tries to follow the argumentation in support of the social and cultural recognition theory. while interpreting this theory, the author focuses on the works of contemporary influential recognition theory philosophers, namely ch. Taylor and A. honneth. the second part of the study explores the relationship between the recognition of collective identities and the ideal of individual autonomy.
- Papanikolaou, Aristotle. "Liberating Eros: Confession and Desire." Journal of the Society of Christian Ethics 26, no. 1 (Mar., 2006): 115-136.
The basic thesis of this essay is that confession -- defined as acts of truth-telling about that which one most fears to speak -- affects the landscape of one's emotions and desires. the kind of effect confession will have on emotions and desires is determined, in part, by the identity of the listener. thus, the listener is not neutral in such acts of confession. I explore this relationship between confession and desire through an analysis of the sacrament of confession and in conversation with dionysius the areopagite, maximus the confessor, Charles Taylor, and martha Nussbaum. I suggest an alternative understanding of the sacrament of confession as an event whose purpose is to increase one's desire for God. I argue that Taylor and Nussbaum give insufficient attention to how desire affects interpretation and to how the particular iconic role of the listener affects how confession affects emotions and desires. (edited).
- Pareles, Argenis. "Charles Taylor y La Crítica Al 'Atomismo Político'." Apuntes Filosoficos 5 (1994): 147-156. In Spanish.
- ———. "La 'Teoría De La Justicia'." Apuntes Filosoficos 13 (1998): 51-68. In Spanish.
This paper analyzes the relations between the concepts of justice and well-being as they appear in the discussion of two of the most relevant contemporary authors: John Rawls and Charles Taylor. I show the deep involvement of these concepts within the Rawlsian framework. special emphasis is placed on the notion of good as it is implied in the idea of a well-ordered society and how this affects the anthropological conception of 'A theory of justice'.
- Park, Rosemary. "Review of Multiculturalism and "the Politics of Recognition"." Change 25, no. 2 (Mar. - Apr., 1993): 54. In English. http://www.jstor.org/stable/40164911.
- Parkinson, G. H. R.,. "Review of Hegel." Inquiry 19 (1976): 255-266.
- Patrick, Colin M. "Review of Charles Taylor: Thinking and Living Deep Diversity by Mark Redhead." Ethics 113 (July 2003, 2003): 927-929.
- Patrick, Morag. "Liberalism, Rights and Recognition." Philosophy and Social Criticism 26, no. 5 (Sept., 2000): 28-46.
In this article I examine the liberal conviction that tolerance (in the sense of a commitment to individual autonomy) best promotes recognition of cultural diversity. I argue that two weaknesses haunt the liberal project and undermine this belief. they prevail because of a failure adequately to address the question of recognition in its normative, ontological and symbolic aspects. in contrast, I argue that philosophical hermeneutics affords a critical perspective on democratic theory and practice that must be taken up and extended following the experience of identity politics. (edited).
- ———. "Rights and Recognition: Perspectives on Multicultural Democracy." Ethnicities 2, no. 1 (March, 2002): 31-51.
- Patten, Alan. "The Republican Critique of Liberalism." British Journal of Political Science 26 (1996): 25-44.
- Patton, Paul. "Taylor and Foucault on Power and Freedom." Political Studies 37, no. 2 (1989): 260-276.
- ———. "L'Identité Des Imaginaires Sociaux Et La Nature Des Droits." Philosophiques 33, no. 2 (Sept., 2006): 499-506. In French. http://id.erudit.org/iderudit/013897ar?integral=oui.
- Pawelec, Andrzej. "The Romantic Theory of Language and Metaphor." In Charles Taylor's Vision of Modernity: Reconstructions and Interpretations, edited by Christopher Garbowski, Jan Paweł Hudzik and Jan Kłos. Newcastle upon Tyne: Cambridge Scholars Pub., 2009. 194-204.
- Peddle, David. "Re-Sourcing Charles Taylor's Augustine." Augustinian Studies 32, no. 2 (2001): 207-217. http://secure.pdcnet.org/augstudies/content/augstudies_2001_0032_0002_0207_0218.
- Pedrana, Yamila. "Review of Multiculturalism and 'the Politics of Recognition'." Revista Latinoamericana De Filosofia 22 (1996): 349-352.
- Pélabay, Janie. Charles Taylor: Penseur De La Pluralité. Sainte-Foy: Presses de l'Université Laval, 2001. In French.
- Peñas, Santiago Lago. "Federalismo e Nacionalismo En Canadá." Grial 40, no. 156, Liberalismo, Comunitarismo, Republicanismo (Outubro, Novembro, Decembro, 2002): 790-791. In Spanish. http://www.jstor.org/stable/29752004.
- Pereira, Gustavo. "Intersubjectivity and Evaluations of Justice." Thesis Eleven 108, no. 1 (02, 2012): 66-83.
The capability approach assigns a central role to the contexts within which social interactions take place, which make individual liberty achievable. however, an auxiliary concept is necessary to explain the contexts of collective action more accurately. in this paper I shall present Taylor’s concept of irreducibly social goods as a supplement to the capability approach. I shall also introduce the concept of hermeneutics as a strategy suitable for evaluating which capabilities are to be considered valid, as an alternative to aggregative methodologies. this conceptual development at the core of the capability approach demands to be framed by a normative criterion that enables us to distinguish between emancipatory and conservative contexts of social action; for that purpose I make use of the subject idealization that honneth and anderson present.
- Perrucci, Adamo. L'Identità Dinamica : Individuo, Etica e Politica in Charles Taylor. Firenze: Le lettere, 2009. In Italian.
- Persky, Stan. "Breathing New Life into National Debate." Globe and Mail (June 24, 1995): C21.
- ———. "Engaging Philosophy from Charles Taylor [Review of Philosophical Arguments]." Globe and Mail (July 29, 1995): C20.
- Peterson, Gregory R. "Stage-Two Secularity and the Future of Theology-and-Science." Zygon: Journal of Religion and Science 45, no. 2 (June, 2010): 506-516.
Charles Taylor has recently provided an in-depth exploration of secularity, with a central characteristic being the understanding that religious commitment is optional. this essay extends this analysis, considering the possibility that american society may be entering a second stage of secularity, one in which the possibility of religious commitment ceases to be an option at all for many. the possible implications of such a development are considered for the theology-and-science dialogue.
- Petoukhov, K. S. "Locating a Theoretical Framework for the Canadian Truth and Reconciliation Commission: Charles Taylor Or Nancy Fraser?" The International Indigenous Policy Journal 3, no. 2 (2012). In Undetermined. http://ir.lib.uwo.ca/iipj/vol3/iss2/4.
The truth and reconciliation commission (TRC) of Canada was established to uncover and acknowledge the injustices that took place in indian residential schools and, in doing so, to pave the way to reconciliation. however, the TRC does not define reconciliation or how we would know it when (and if) we get there, thus stirring a debate about what it could mean. this article examines two theories that may potentially be relevant to the TRC’s work: Charles Taylor’s theory of recognition and nancy Fraser’s tripartite theory of justice. the goal is to discover what each theory contributes to our understanding of the harms that indigenous peoples suffered in residential schools, as well as in the broader colonial project, and how to address these harms appropriately.
- Petry, M. J. "Review of Hegel." Philosophical Books 17 (1976): 111-113.
- Pettit, Philip. "Reply: Evaluative 'Realism' and Interpretation." In Wittgenstein: To Follow a Rule, edited by Steven H. Holtzmann and Christopher Leich. London: Routledge and Kegan Paul, 1981. 211-245.
- Pfohl, David. "Review of Hegel." Eidos: The Canadian Graduate Journal of Philosophy 1 (1978): 116-124.
- Philippe de Lara and Charles Taylor. "A Defence of Realist Moral Philosophy (in Czech)." Filosofický Casopis 52, no. 1 (2004): 85-88. In Czech.
- Aaron Pidel. "Charles Taylor on Celibacy [3 parts]."2010. http://whosoeverdesires.wordpress.com/2010/05/23/charles-Taylor-on-celibacy-i-mutual-fragilization/.
- Pievatolo, Maria Chiara. "Soggetti Di Diritto o Animali Culturali? Charles Taylor e Il Problema Del Multiculturalismo." Il Politico 59, no. 1 (1994): 137-159. In Italian.
- Pihlström, Sami. "Kant Anthropologized: Charles Taylor on Naturalism Transcendental Conditions." In Kant Und Die Berliner Aufklärung: Akten Des IX. Internationalen Kant-Kongresses, edited by Volker Gerhardt, Rolf Horstmann and Ralph Schumacher, vol. 5. Berlin: Walter de Gruyter, 2001. 582-591.
- ———. "Linguistic Practices and Transcendental Arguments: Taylor and Wittgenstein." Acta Philosophica Fennica 71 (2002): 13-27.
This essay reconsiders Charles Taylor's discussion of transcendental argumentation and his reading of wittgenstein's later philosophy, particularly the private language argument, as an example of such argumentation. Taylor's criticism of naturalism and his defense of what may be labeled a "culturalist" philosophical anthropology are crucially related to this argumentative strategy. the problem of the factual grounding of normativity is explored as a major challenge for Taylor's wittgensteinian view.
- ———. "Review of Varieties of Religion Today: William James Revisited." Transactions of the Charles S.Peirce Society: A Quarterly Journal in American Philosophy 39, no. 2 (Spring, 2003): 342-347. In English. http://www.jstor.org/stable/40320943.
- Pijnenburg, Martien and Bert Gordijn. "Identity and Moral Responsibility of Healthcare Organizations." Theoretical Medicine and Bioethics: Philosophy of Medical Research and Practice 26, no. 2 (2005): 141-160.
In this paper the moral responsibility of a healthcare organization (HCO) is conceived as an inextricable aspect of the identity of the HCO. we attempt to show that by exploring this relation a more profound insight in moral responsibility can be gained. referring to Charles Taylor we explore the meaning of the concept of identity. it consists of three interdependent dimensions: A moral, a dialogical, and a narrative one. in section two we develop some additional arguments to apply his concept of personal identity to organizations. the final section works out the relationship of three dimensions of identity to some actual issues in contemporary HCOs: The tension between care and justice, the importance of dialogues about the diversity of goods, and the relevance of becoming familiar with the life-story of the HCO. (edited).
- Pijnenburg, Martien A. M., Bert Gordijn, and Frans J. H. Vosman. "Catholic Healthcare Organizations and the Articulation of their Identity." HealthCare Ethics Committee Forum 20, no. 1 (Mar., 2008): 75-97.
This paper deals with the question why it is relevant for contemporary catholic healthcare organizations (HCOs) to articulate their catholic identity. this question is answered from three different perspectives: An organizational one, an ecclesiastical one, and a philosophical one referring to Charles Taylor. in the end we conclude that articulation enables to contribute to the primary objective of the medical-ethical teaching of the church: A healthcare practice in accordance with the dignity of human beings. second, by articulating their identity catholic HCOs can perform an exemplary role in contemporary pluralistic society on humanity and justice in healthcare.
- Pinkard, Terry. "Interpretation and Verification in the Human Sciences: A Note on Taylor." Philosophy of the Social Sciences 6 (June, 1976): 165-173.
- ———. "Taylor, 'History,' and the History of Philosophy." In Charles Taylor, edited by Ruth Abbey. New York: Cambridge University Press, 2004.
- Pippin, Robert. "Recognition and Reconciliation: Actualized Agency in Hegel's Jena Phenomenology." In Recognition and Power. Cambridge: Cambridge University Press, 2007. 57-78.
Most modern liberal versions of the state depend on a philosophically ambitious theory about the nature of human individuality and its normatively relevant implications. it is often assumed that contrasting theories about the ultimacy of inter-subjective relations and the derivative or secondary status of individuality are potentially if not actually illiberal, and hegel's putative “organic” theory of the state is often cited as an example. A major arena for such disputes has been the claim by such neo-hegelians as Charles Taylor and axel honneth that the key liberal notion of the “free and rational individual” depends for its possibility on a social condition of great political relevance: “mutual recognition.” in the following, I return to the sources of this dispute (a dispute sometimes called postmodern “identity” politics) in hegel's original arguments about “dependence” and “independence,” and investigate what according to hegel is the exact nature of the human dependence at issue and what might count as the successful satisfaction of this condition of dependence. it is, I argue, much easier to see what hegel's answer is to the former question than to the latter.
- Pirni, Alberto. "Comprensione Di Se e Comprensione Del Bene in Charles Taylor [Understanding of the Self and Understanding of Good in the Work of Charles Taylor]." Fenomenologia e Società 22, no. 1 (1999): 128-145. In Italian.
- ———. Charles Taylor: Ermeneutica Del sé, Etica e Modernità. Lecce: Milella, 2002. In Italian.
- ———. La Via Identitaria Al Multiculturalismo: Charles Taylor e Oltre. Soveria Manelli: Ribbettino, 2006. In Italian.
- Plants, Nicholas. "Lonergan and Taylor: A Critical Integration." Method: Journal of Lonergan Studies 19, no. 1 (Mar., 2001): 143-172.
- Pleydell-Pearce, A. G. "Review of Hegel." Journal of the British Society for Phenomenology 9 (1978): 201-202.
- Pogonyi, Szabolcs. "Illiberal Practices Under the Veil of Multiculturalism." Regio: Minorities, Politics, Society 1 (2007): 217-237.
- Poirier, Maben Walter. "Reassessing the Modern Age [Review of the Malaise of Modernity]." Modern Age 35 (1993): 215-223.
- Polke, Christian. "Ein Säkulares Zeitalter." Theologische Literaturzeitung 135, no. 5 (May, 2010): 536-538. In German.
- Pontes,Nicole Louise Macedo Teles de. "Classes Sociais, Identidade e Reconhecimento: Críticas Bourdieusianas a Charles Taylor." Mediações - Revista De Ciências Sociais 16, no. 2 (2011). In Portuguese. http://www.uel.br/revistas/uel/index.php/mediacoes/article/view/8771.
O presente trabalho irá analisar o conceito de classes sociais a partir de uma perspectiva teórica da produção de identidades e coletividades e do papel do sujeito social em obras seminais de pierre bourdieu e chales Taylor. em ambos os autores, o conceito de classes sociais aparece atrelado a uma idéia central de sujeito, que perpassa o campo da ação política, definindo temporal e espacialmente as possibilidade objetivas da ação subjetiva. buscando um diálogo crítico entre esses dois autores, oberva-se como o projeto de revisão do conceito de classe social proposto por bourdieu está inscrito num projeto crítico de reconhecimento tanto na sua vertente econômica como sócio-cultural. the present paper will analyze the concept of social class from a theoretical perspective of the production of identities and communities and the role of the social subject within seminal works of pierre bourdieu and Charles Taylor. in both authors, the concept of social class appears connected to a central idea of subject that pervades the field of political action, defining temporally and spatially the objective possibilities of subjective action. seeking a critical dialogue between these two authors, it is observed how the revision project of the concept of social class proposed by bourdieu is engraved in a critical project of recognition both in its economic and socio-cultural realms.
- Pontuso, James F. "Review of Contemporary Philosophy in Focus: Charles Taylor, Ed. Ruth Abbey." Perspectives on Political Science 34, no. 1 (Winter, 2005): 63.
- Porpora, Douglas V. "Operant Conditioning and Teleology." Philosophy of Science 47 (Dec., 1980): 568-582.
This paper defends the relevance of Taylor's (1961) critique of s-r behaviorism to skinner's model of operant conditioning. in particular, it is argued against ringen (1976) that the model of operant conditioning is a nonteleological variety of explanation. operant conditioning is shown unable, on this account, to provide a parsimonious and predictive explanation of the behavior of higher level organisms. finally, it is shown that the principle of operant conditioning implicitly assumes a teleological capacity, the admission of which renders the principle of operant conditioning superfluous.
- Portier, Philippe. "Charles Taylor Et La Sociologie De La Sécularisation." In Charles Taylor. Religion Et sécularisation, edited by Sylvie Taussig. Paris: CNRS Éditions, 2014. 83-112. In French.http://lectures.revues.org/14084
- Poulain, Jacques. "Le Dépassement De l'Épistémologie." In Critique De La Raison Phénomenologique: La Transformation Pragmaatique. Actes Du Colloque De Vienne 10-13 Mai 1985, edited by Jacques Poulain. Paris: Les Éditions du Cerf, 1991. 115-135. In French.
- ———. "La Phénoménologique Herméneutique De l’esprit." In Charles Taylor Et l’interprétation De l’identité Moderne, edited by Guy Laforest and Philippe de Lara. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 79-96. In French.
- Poulat, Émile. "« Un Océan Et Trois Cents Hivers »." In Charles Taylor. Religion Et sécularisation, edited by Sylvie Taussig. Paris: CNRS Éditions, 2014. 23-26. In French.http://lectures.revues.org/14084
- Pourtois, Hervé. "Reconnaissance Morale Et Constitution De l’identité. Narration, Argumentation, Reconstruction." Revue Philosophique De Louvain 91, no. 4 (novembre, 1993): 641-653. In French.
- ———. "La Société Libérale Face Au Défi Du Pluralisme Culturel: De La Politique De La Tolérance à La Politique Multiculturaliste." Chap. 1, In Raison, Sphère Publique Et Défis Du Pluralisme, edited by C. Arnsperger and H. Pourtois, vol. 98, 2000. 6-26. In French.
- Prendergast, Monica. "Utopian Performatives and the Social Imaginary: Toward a New Philosophy of Drama/Theater Education." Journal of Aesthetic Education 45, no. 1 (Mar., 2011): 58-73.
In moving toward the articulation of a new philosophy for drama/theatre education, the recent work of performance theorist jill dolan and philosopher Charles Taylor is presented. dolan's 'utopian performative' suggests that in certain performance contexts, spectators experience "glimpse(s) of utopia". Taylor's 'social imaginary' suggests that society itself is created and sustained by collective acts of the imagination that are possible to harness in the cause of social justice and change. drawing on the work of these thinkers, and selected others, a new philosophical way of seeing drama/theatre education as 'the collective creation of socially-imagined performative utopias' is offered.
- Prokesová, Eva. "Identity Crisis and Strong Evaluation (in Slovak)." Filozofia 66, no. 5 (2011): 486-490.
The paper examines the connection between identity crisis and Charles Taylor's concept of strong evaluation. the latter is construed as one of the fundamental characteristics of human identity. it is argued that in the absence the ability of strong evaluation a specific form of identity crisis occurs. the main objective of the paper is to show the necessity of strong evaluation for "healthy identity" and for human capability "to cure" the identity already in crisis.
- Prostak, Rafal and Anna Spiewak. Community, Language and Ethical Dimension of Cultural Identity: Charles Taylor and Challenges of Post-Modernity. Memory in Canada: Global Perspectives, Magdalena Paluszkiewicz-Misiaczek and Anna Reczynska, editors. Krakow: Place; Polska Akademia Umiejetnosci, 2005. 399-408.
- Purdy, Jedediah S. "Poststructualism and the Inescapability of Ethics." Harvard Review of Philosophy 6 (Mar., 1996): 77-94.
- Pyrcz, Greg. "Review of the Ethics of Authenticity." Canadian Journal of Political Science / Revue Canadienne De Science Politique 26, no. 3 (Sep., 1993): 603-604. In English. http://www.jstor.org/stable/3229079.
- Quinn, Carol V. A. "On Integrity." International Journal of Applied Philosophy 23, no. 2 (Sept., 2009): 189-197.
In this paper I develop a social conception of integrity while still holding onto the original meaning of the term. to that end I build mainly on the works of cheshire calhoun, whose view of integrity, developed over a decade ago, I consider to be one of the best; Charles Taylor, who has an insightful understanding of the self, which helps provide a richer conception of integrity than I believe calhoun developed, and lawrence langer, who gives an instructive critique of Taylor, which I use to provide the foundation for an integrity richly grounded in community. finally, I discuss how community can contribute to or diminish one's integrity and how it can help restore one's integrity if it has been diminished or lost.
- Quinn, Kevin. "A Rhetorical Conception of Practical Rationality." Journal of Economic Issues 30 (1996): 1127-1142.
- Quinn, Philip L. "Review of Varieties of Religion Today: William James Revisited by Charles Taylor." Notre Dame Philosophical Reviews (04.04, 2003). http://ndpr.nd.edu/news/23349-varieties-of-religion-today-william-james-revisited/.
- Qun, X. "Divided Moral Self and Robert's Tragedy." Foreign Literature Studies 30, no. 3 (2008): 39-48.
- Racine, Louise. "Examining
the Conflation of Multiculturalism, Sexism, and Religious
Fundamentalism through Taylor and Bakhtin: Expanding Post-Colonial
Feminist Epistemology." Nursing Philosophy 10, no. 1 (2009): 14-25.
Through the lens of postcolonial feminism, this paper explores the challenge of providing culturally safe nursing care in the context of the post-9/11 in Canadian healthcare settings. A critical appraisal of the literature demonstrates that postcolonial feminism, despite some limitations, remains a valuable theoretical perspective to apply in cultural nursing research and develop culturally safe nursing practice. postcolonial feminism offers the analytical lens to understand how health, social and cultural context, race and gender intersect to impact on non-western populations' health. however, an uncritical application of postcolonial feminism may not serve racialized men's and women's interests because of its essentialist risk. postcolonial feminism must expand its epistemological assumptions to integrate Taylor's concept of identity and recognition and bakhtin's concepts of dialogism and unfinalizability to explore non-western populations' health issues and the context of nursing practice. this would strengthen the theoretical adequacy of postcolonial feminist approaches in unveiling the process of racialization that arises from the conflation of multiculturalism, sexism, and religious fundamentalism in western healthcare settings. (edited).
- Raffnsøe-Møller, Morten. "Taylors Politiske Filosofi: Ontologisk Politik Og Hermeneutisk Retfærdighed." Slagmark: Tidsskrift for Idehistorie. Tema: Charles Taylor 49 (2007): 61-82. In Danish. http://ojs.statsbiblioteket.dk/index.php/slagmark/article/view/397/342.
- Raguž, I. "Vjernik i nevjernik pod unakrsnim pritiskom: Charles Taylor o sekularnom dobu [Theist and Atheist under the cross-pressure: Charles Taylor on Secular Age]." Diacovensia 20 (2007). In Croatian.
- Rakuza-Szuszczewski, Mikołaj. "Charles Taylor's Three Meanings of the "Engaged Self"." In Charles Taylor's Vision of Modernity: Reconstructions and Interpretations, edited by Christopher Garbowski, Jan Paweł Hudzik and Jan Kłos. Newcastle upon Tyne: Cambridge Scholars Pub., 2009. 54-63.
- Ramis Barceló, Rafael. "Review of Dilemmas and Connections: Selected Essays." Estudios Filosoficos 60, no. 175 (Sept., 2011): 592-593.
- Rand, David. "Has the Templeton Prize Compromised Charles Taylor?" (. http://atheisme.ca/repertoire/rand_david/Taylor_templeton_en.html.
- ———. "Charles Taylor Est-Il Compromis Avec Le Prix Templeton?" Cité Laïque 9, no. Summer (été, 2007). In French. http://www.mlq.qc.ca/vx/7_pub/cl/cl_9/cl_9_rand.html.
- Rayner, Jeremy. "Therapy for an Imaginary Invalid: Charles Taylor and the Malaise of Modernity." History of the Human Sciences 5 (August, 1992): 145-155.
- Reckling, Falk J. "Interpreted Modernity: Weber and Taylor on Values and Modernity." European Journal of Social Theory 4 (2001): 153-176.
- Reckwitz, Andreas. Die Transformation Der Kulturtheorien: Zur Entwicklung Eines Theorieprogramms. Velbrück: Weilerswist, 2000. In German.
- ———. "Multikulturalismustheorien Und Der Kulturbegriff: Vom Homogenitatsmodell Zum Modell Kultureller Interferenzen." Berliner Journal Für Soziologie 11, no. 2 (11, 2001): 179-200. In German.
- Redhead, Mark. "Charles Taylor’s Nietzschean Predicament: A Dilemma More Self-Revealing than Foreboding." Philosophy & Social Criticism 27, no. 6 (November 01, 2001): 81-106. http://psc.sagepub.com/content/27/6/81.abstract;.
In this article, I discuss charles Taylor’s reading of Nietzsche. Taylor argues that Nietzsche presents a challenge on the ‘deepest level’ because, on Taylor’s reading, Nietzsche forces us to consider whether or not our ‘continuing allegiance to standards of justice and benevolence’ goes against our inner nature. I argue that this purported Nietzschean challenge is more self-revealing of Taylor than it is foreboding, as it brings to light the tension between the open and pluralistic content of Taylor’s faith, and the epistemological grounding of it, which a more well-rounded appreciation of Nietzsche could help to alleviate.
- ———. "Introducing Charles Taylor [Review of Charles Taylor by Ruth Abbey]." Review of Politics 64, no. 1 (2002): 170-172.
- ———. "Making the Past Useful for a Pluralistic Present: Taylor, Arendt, and a Problem for Historical Reasoning." American Journal of Political Science 46, no. 4 (October, 2002): 803-819.
- ———. Charles Taylor: Thinking and Living Deep DiversityRowman and Littlefield, 2002.
- ———. "Charles Taylor's Deeply Diverse Response to Canadian Fragmentation: A Project often Commented on but Seldom Explored." Canadian Journal of Political Science / Revue Canadienne De Science Politique 36, no. 1 (March, 2003): 61-84.
- ———. "[Untitled]." Perspectives on Politics 2, no. 3 (Sep., 2004): 584-585. In English. http://www.jstor.org/stable/3688838.
- ———. "Alternative Secularisms." Philosophy and Social Criticism 32, no. 5 (July, 2006): 639-666.
This article focuses on Charles Taylor's and william connolly's attempts to fashion alternative forms of secular public reasoning to those of liberals like Rawls and galston. I provide a weak defense of Taylor against both connolly and many of Taylor's liberal secular foes. despite its noted shortcomings that connolly can help to address, Taylor's model does provide a more adequate basis for thinking through a public morality appropriate to the times because it takes seriously the hold certain values have on nonsecular individuals. and thus is very much attuned to the realities of ethical deliberation in early 21st-century western democracies.
- ———. "Review of Dialectics of the Self: Transcending Charles Taylor." Review of Politics 70, no. 4 (Fall 2008, 2008): 641-643.
- Redpath, Peter. "Charles Taylor: Meaning, Morals and Modernity Nicholas H. Smith." The Review of Metaphysics 57, no. 2 (2003): 441-442. http://www.jstor.org/stable/20132008.
- Reese-Schäfer, Walter. "'Nach Innen Geht Der Geheimnisvolle Weg': Einige Kritische Bemerkungen Zu Charles Taylors Ontologie Der Moralität Und Des Modernen Selbst." Deutsche Zeitschrift Für Philosophie 44, no. 4 (1996): 621-634. In German.
- Rehg, William. Insight and Solidarity: A Study in the Discourse Ethics of Jürgen Habermas. University of California Press: Berkeley, 1994.
- Reid, Barton. "Breaking the Impasse: The Search for a New Direction." City Magazine 14, no. 1 (Winter, 1993): 44-45.
- Reidy, David A. "Review of Multiculturalism and'the Politics of Recognition'." Auslegung: A Journal of Philosophy 20, no. 1 (Dec., 1995): 43-46.
- Reisert, Joseph R. "Authenticity,Justice, and Virtue in Taylor and Rousseau." Polity XXXIII, no. 2 (2000).
- Remien, Florian. Muslime in Europa: Westlicher Staat Und Islamische Identität. Untersuchung Zu Ansätzen Von Yusuf Al-Qaradawi, Tariq Ramadan Und Charles Taylor. Schenefeld: EB-Verlag, 2007. In German.
- Rengger, N. J. "Review of Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, James Tully, Ed." History of Political Thought 16 (1995): 444-447.
- Rentsch, Thomas. "Wie is Transzendenz Zu Denken? Kritische Thesen Zu Charles Taylors Säkularisierungskonzept." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 573-598. In German.
- Resnick, Philip. "In Search of the Lost Community: Charles Taylor and Modernity." In Twenty-First Century Democracy. Montreal: McGill-Queen's University Press, 1997.
- ———. "À La Recherche De La Communauté Perdue: Charles Taylor Et La Modernité." In Charles Taylor Et l’interprétation De l’identité Moderne. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 319-340. In French.
- Rettig, Edward. "Charles Taylor and Jewish Identity in the Twenty-First Century." Jerusalem Center for Public Affairs (12/31, 2013). http://jcpa.org/article/charles-taylor-and-jewish-identity/.
- Rhonheimer, Martin. "Cittadinanza Multiculturale Nella Democrazia Liberale: Le Proposte Di Charles Taylor, Jürgen Habermas e Will Kymlicka." Acta Philosophica: Pontificia Universita Della Santa Croce 15, no. 1 (2006): 29-52. In Italian.
Multiculturalism in the sense of the presence of groups in democratic societies which do not -- like traditionalistic islam -- share a genuine secular understanding of the state poses significant problems regarding both the understanding of citizenship and the politics of recognition of cultural difference. divergent approaches by Charles Taylor, Jürgen Habermas and will kymlicka to this question are presented. in spite of disagreements on important issues, these authors manifest a consensus on two points: (1) that pure proceduralism without any shared understanding of basic values is not sufficient and (2) that the self-understanding of citizenship in a liberal constitutional democracy is not compatible with all cultural traditions. A culturally diversified understanding of citizenship in one and the same democratic society, so the paper concludes, is impossible. respect for cultural diversity presupposes assimilation of culturally different groups to the constitutional essentials of modern occidental democracies, based on secularity, pluralism and the recognition of political autonomy of citizens. (edited).
- Richmond, Stuart. "Liberalism, Multiculturalism, and Art Education." The Journal of Aesthetic Education 29, no. 3 (1995): 15-25.
- Ricken, Friedo. "Review of Varieties of Religion Today." Theologie Und Philosophie: Vierteljahresschrift 79, no. 4 (2004): 453-454.
- ———. "Ethik Des Glaubens." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 350-370. In German.
- Ricoeur, Paul. "Le Fondamental Et l'Historique: Note Sur Sources of the Self De Charles Taylor." In Charles Taylor Et l’interprétation De l’identité Moderne, edited by Guy Laforest and Philippe de Lara. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 19-34. In French.
- ———. "The Fundamental and the Historical: Notes on Charles Taylor’s Sources of the Self." [Le fondamental et l'historique: note sur Sources of the Self de Charles Taylor] In Reflections on the just, translated by David Pellauer. Chicago: University of Chicago Press, 2007.
- Rieger, Günther. "Wieviel Gemeinschaft Braucht Die Demokratie? Zur Diskussion Um Den Kommunitarismus." Zeitschrift Für Politik 40, no. 3 (1993): 304-322. In German.
- Ringen, Jon D. "Explanation, Teleology and Operant Behaviourism: A Study of the Experimental Analysis of Purposive Behaviour." Philosophy of Science 43 (1976): 223-253.
- Ripstein, Arthur. "Recognition and Cultural Membership." Dialogue: Canadian Philosophical Review 34, no. 2 (Mar., 1995): 331-341.
- Ritchie, Benbow F. "[Untitled]." The American Journal of Psychology 79, no. 3 (Sep., 1966): 505-506. In English. http://www.jstor.org/stable/1420903.
- Rizvi, Fazal. "Imagination and the Globalization of Educational Policy Research." Globalization, Societies, and Education 4 (July, 2006): 193-205.
- Roberts, Vaughan S. "Review of A Secular Age." Implicit Religion 12, no. 1 (2009): 121-123.
- Rocke, Stephanie. "Review of A Secular Age." Eras 10 (Nov, 2008). http://www.arts.monash.edu.au/publications/eras/edition-10/rocke-review.pdf.
- Rockefeller, Steven C. "Comment." In Multiculturalism: Examining the Politics of Recognition; Multiculturalism and 'the Politics of Recognition', edited by Amy Gutmann. Princeton: Princeton University Press, 1994. 87-98.
- Rodrigues, Osvaldino Marra and Elnora Gondim. "Considerações Sobre a Educação: Uma Perspectiva do Self." Acta Scientiarum: Human & Social Sciences 33, no. 2 (07, 2011): 179-186. In Portuguese.
In the theory of Charles Taylor there is an understanding of what is, per se, the self. such a concept related to education can, qualitatively, transform a form of society, is what we aim to demonstrate. believing in it, criticized both cartesians' theses on of dennett as those of physicalism in favor of the conception of self Taylorian. (English)
Na teoria de Charles Taylor há a compreensão do que é, propriamente, o self. tal conceito relacionado com a educação pode, qualitativamente, transformar uma forma de sociedade, é o que nós pretendemos demonstrar. Acreditando nisso, criticamos tanto as teses dos cartesianos, quanto às de dennett quanto às do fisicalismo em favor da concepção de self Tayloriana. (Portuguese)
- Rodríguez García, Sonia Ester. "El Poder De La Religión En La Esfera Pública." Endoxa: Series Filosoficas 28 (2011): 351-357. In Spanish.
- ———. "Laicidad y Libertad De Conciencia." Laguna: Revista De Filosofia 29 (2011): 171-173. In Spanish.
- Roeffaers, Hugo. "Charles Taylor." Revista Portuguesa De Filosofia 60, no. 2 (April, 2004): 485-492.
How does christianity, c.q., catholicism, relate to contemporary issues as selfhood, moral life and secularity? Taylor argues that the modern conception of 'selfhood' is in line with the biblical notion of the human being called to enter into dialogue with his/her fellow human beings and with a transcendent other; that our identity as moral agents depends on our recognition of a good which is never just our invention and that christianity inspired the secular belief that the self and the world could be actively reordered for the better.
- Roemer, T. "Standing at the Crossroads: Identity and Recognition of the Applied Science Technologist in British Columbia." Dissertation Abstracts International Section A: Humanities and Social Sciences 70, no. 3-A (2009): 851.
- Rogers, Ben. "Portrait: Charles Taylor." Prospect Magazine (February, 2008): 54-57.
- Roiz, Javier. "Review of A Secular Age." Foro Interno: Anuario De Teoría Política 9 (Dec., 2009): 242-245. In Spanish.
- Romano, Carlin. "Are Sacred Texts Sacred? the Challenge for Atheists." Chronicle of Higher Education 54, no. 4 (September 21, 2007): B11-B12.
- Root, Andrew. "Review of A Secular Age." Word & World 30, no. 1 (Dec., 2010): 111-113.
- Rorty, Amélie Oksenberg. "The Hidden Politics of Cultural Identification." Political Theory 22, no. 1 (Feb., 1994): 152-166.
- Rorty, Richard. "A Reply to Dreyfus and Taylor." The Review of Metaphysics 34, no. 1 (September, 1980): 39-46. http://www.jstor.org/stable/20127457.
- ———. "Absolutely Non-Absolute [Review of Philosophical Papers,1 and 2]." Times Literary Supplement Dec. 6 (1985): 1379-1380.
- ———. "Inquiry as Recontextualization: An Anti-Dualist Account of Interpretation." In The Interpretive Turn: Philosophy, Science, Culture, edited by David R. Hiley. Ithaca: Cornell University Press, 1991. 59-80.
- ———. "Review of the Ethics of Authenticity." London Review of Books Apr. 3 (1994): 7-8.
- ———. "Taylor on Self-Celebration and Gratitude." Philosophy and Phenomenological Research 54, no. 1 (Mar., 1994): 197-201. In English. http://www.jstor.org/stable/2108368.
- ———. "Taylor on Truth." In Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, edited by James Tully and Daniel M. Weinstock. Cambridge: Cambridge University Press, 1994. 20-34. In English. http://dx.doi.org/10.1017/CBO9780511621970.004.
- ———. "Justice as a Larger Loyalty." Ethical Perspectives: Journal of the European Ethics Network 4, no. 3 (Oct., 1997): 139-151.
- Rosa, Hartmut. "Goods and Life Forms: Relativism in Charles Taylor's Political Philosophy." Radical Philosophy 71 (May, 1995): 20-26.
- ———. "Hypergüter Der Moderne: Die Konfliktreiche Moralische Landkarte Der GegenwarT [Literatur-Essay Zu Quellen Des Selbst]." Politische Vierteljahresschrift 36 (1995): 505-522. In German.
- ———. "Cultural Relativism and Social Criticism from a Taylorian Perspective." Constellations: An International Journal of Critical and Democratic Theory 3, no. 1 (April, 1996): 39-60.
- ———. "Sprache Als Selbstschöpfung Und Welterschliessung: Bausteine Einer Expressiv-Konstitutiven Sprachtheorie Bei Charles Taylor." In Die Grenzen Der Sprache: Sprachimmanenz - Sprachtranszendenz, edited by Asmuth von Christoph, Friedrich Glauner and Burkhard Mojsisch. Amsterdam: Grüner, 1998. 223-248. In German.
- ———. Identität Und Kulturelle Praxis: Politische Philosophie Nach Charles Taylor. New York: Campus Verlag, 1998.
- ———. "Die Politische Theorie Des Kommunitarismus: Charles Taylor." In Politische Theorien Der Gegenwart, edited by Brodocz von André and Gary S. SchaalOpladen, 1999. 43-68. In German.
- ———. "Operatives Paradigma Und Objektiver Geist: Kuhn, Taylor Und Die Konstruktion Der Sozialen Wirklichkeit." In Interpretation, Konstruktion, Kultur: Ein Paradigmenwechsel in Den Sozialwissenschaften, edited by Reckwitx von Andreas and Holger SievertOpladen u. Wiesbaden, 1999. 158-180. In German.
- ———. "Identität Und Kulturelle Praxis: Politische Philosophie Nach Charles Taylor." Philosophische Rundschau 47 (2000): 84-86. In German.
- ———. "Four Levels of Self-Interpretation: A Paradigm for Interpretive Social Philosophy and Political Criticism." Philosophy and Social Criticism 30, no. 5-6 (Sept., 2004): 691-720.
The paper presents a model according to which there are four interdependent as well as partially autonomous spheres or 'levels' of socially relevant self-interpretation that have to be taken into account equally in order to provide a sound basis for social and political criticism. thus, it is from the tensions and incoherences between (A) social ideas and doctrines, (B) social institutions and practices, (C) individual beliefs and convictions, and (D) body-practices and habits that social pathologies can be identified and possible solutions can be envisaged. (edited).
- ———. "Is there Anybody Out there? Stumme Und Resonante Weltbeziehungen - Charles Taylors Monomanischer Analysefokus." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 15-43. In German.
- Rosa, Hartmut and Thomas Kern. "Poröses Und Abgepuffertes Selbst: Charles Taylors Religionsgeschichte Als Soziologie Der Weltbeziehung. Der Weg Ins Säkulare Zeitalter. 2 Symposiumsbeiträge Zu Charles Taylor, Ein Säkulares Zeitalter, Frankfurt/M. Suhrkamp, 2009." Soziologische Revue 35, no. 1 (2012): 3-18. In German. http://www.oldenbourg-link.com/doi/abs/10.1524/srsr.2012.0002.
- Rose, Wolfgang. "Town and City Renewal as 'Societal Therapy': A Programmatic Sketch [Dorf- Und Stadterneuerung Als 'Gesellschaftstherapie']." Kultursoziologie 5, no. 1 (1996): 174-198.
- Rosebury, Brian. "Explaining Irreducibly Social Goods." In Charles Taylor's Vision of Modernity: Reconstructions and Interpretations, edited by Christopher Garbowski, Jan Paweł Hudzik and Jan Kłos. Newcastle upon Tyne: Cambridge Scholars Pub., 2009. 140-153.
- Roseman, Sharon R. "A Historicidade e o Futuro: O Patrimonio Cultural Como Un Enfoque Crítico Na Loita Pola Identidade e a Convivencia." Agora: Papeles De Filosofia 26, no. 1 (2007): 7-26. In Galician.
In this article, I argue that in the study of cultural heritage and tourism it is important to consider historicity, identity, and the Canadian philosopher Charles Taylor's concept of the "politics of recognition". I propose that we are currently living in a time when efforts are being made to conserve and protect the past. the struggle to protect or conserve one or another element of the heritage of a nation or other social group implicates the affirmation of people's identities, while at the same time recognizing the importance of dialogue which is a fundamental aspect of the 'recognition' of 'some' by 'others'.
- Rosen, Michael. "Review of Philosophical Papers1 and 2." The Journal of Philosophy 86, no. 5 (May, 1989): 270-276. In English. http://www.jstor.org/stable/2027111.
- ———. "Must we Return to Moral Realism?" Inquiry (June, 1991): 183-194.
In this paper I discuss Taylor's criticism of contemporary moral philosophy and the role which this plays in his wider account of the development of western moral consciousness, an account which I compare with hans blumenberg's 'the legitimacy of the modern age'. while I endorse Taylor's rejection of 'naturalism', I deny that this entails the rejection of non-realism and I maintain that, indeed, the non-realist conception of a social foundation for morality represents the most cogent response to the contemporary dilemmas Taylor identifies.
- Rosenberg, Morris. "Review of Sources of the Self." Society 27, no. 3 (March/April, 1990): 92-93.
- Rosenberg, Randall S. "The
Catholic Imagination and Modernity: William Cavanaugh's Theopolitical
Imagination and Charles Taylor's Modern Social Imagination." Heythrop Journal 48, no. 6 (Nov., 2007): 911-931.
This essay argues that william cavanaugh's 'theopolitical imagination' uncovers some of the possibilities latent within the catholic imagination. while his critique of modernity is often persuasive, this essay questions whether cavanaugh's assessment of modernity can be complemented by a more differentiated approach. what Charles Taylor provides is both a bolstering of cavanaugh's thesis about the power of the imagination and an alternative: That there is a way of thinking about the relationship between the church and modernity other than in dialectical terms -- namely a 'ricci reading' of modernity.
- ———. "Meaning and Authenticity: Bernard Lonergan and Charles Taylor on the Drama of Authentic Human Existence." Heythrop Journal 51, no. 2 (2010): 359-361.
- Ross, Daniel. "Review of A Secular Age." Thesis Eleven 99 (2009): 112-121.
- Rossi, Philip J. "Divine Transcendence and the 'Languages of Personal Resonance': The Work of Charles Taylor as a Resource for Spirituality in an Era of Post-Modernity." In Theology and Conversation. Leuven: Leuven University Press, 2003. 783-794.
- ———. "Modern Social Imaginaries." Theological Studies 65, no. 4 (December, 2004): 907.
- ———. "The Authority of Experience: What Counts as Experience?" In Religious Experience and Contemporary Theological Epistemology, edited by L. Boeve, Y. de Maeseneer and S. Van Den Bossche. Leuven: Leuven University Press, 2005.
- ———. "Review of A Secular Age." Theological Studies 69, no. 4 (Dec., 2008): 953-954.
- ———. "Review of Dilemmas and Connections: Selected Essays." Theological Studies 73, no. 1 (Mar., 2012): 244-245.
- Rothfork, John. "[Untitled]." Rocky Mountain Review of Language and Literature 60, no. 1 (2006): 157-163. In English. http://www.jstor.org/stable/4143907.
- Rothstein, Lawrence E. "What about the Fact-Value Dichotomy: A Belated Reply." Journal of Value Inquiry 9 (Dec., 1975): 307-311.
It has been argued, following hume, that normative conclusions may not be logically derived from factual premises. this position maintains that there is a logical fact-value dichotomy. the argument for the existence of a fact-value dichotomy proceeds from three grounds: 1) that philosophical precedent weighs in favor of the dichotomy, 2) that only statements which can be verified by observation can be considered true or false, i.e., factual; 3) that factual statements are descriptive, while normative statements are prescriptive. none of these grounds is sufficient to uphold the dichotomy. philosophical precedent, as hume admits, regularly allows the derivation of normative conclusions from factual premises. the verificationist or logical positivist epistemology is itself unverifiable and fraught with difficulties. the usage of so-called normative or factual statements does not cut the way those who argue for the dichotomy suppose. the persistence of the dichotomy is due to the examples of statements chosen to illustrate it. the real difference between statements deemed "factual" and statements deemed "normative" is their relative complexity.
- Rouse Jr., Joseph T. "Interpretation in Natural and Human Science." In The Interpretive Turn: Philosophy, Science, Culture, edited by David R. Hiley. Ithaca: Cornell Univ Pr, 1991. 42-56.
I extend earlier arguments denying epistemically interesting differences in kind between natural and human sciences. drawing upon Charles Taylor's own discussion of language and "social reality" as intertwined, and of how empiricist social science makes important political phenomena invisible, I argue against Taylor's attempt to confine these points to the human sciences. "natural reality" as the object of scientific research cannot be abstracted from the language of scientific practice, and the attempt to do so obscures some important cultural and political concerns and conflicts. rejecting Taylor's natural/human science dualism, however, yields not a unified science, but a multiplicity of sciences.
- ———. "Power/knowledge." In The Cambridge Companion to Foucault, edited by Gary Gutting. Cambridge: Cambridge University Press, 1994. 92-114.
- Roussel, François. "[Untitled]." Cités, no. 4, Bienvenue dans un monde meilleur ! Sur les risques technologiques majeurs (2000): 209-211. In English. http://www.jstor.org/stable/40620726.
- Rovinsky, David J. "Review of Reconciling the Solitudes." American Review of Canadian Studies 24 (1994): 138-140.
- Rowse, Tim. "Indigenous Culture: The Politics of Vulnerability and Survival." In Handbook of Cultural Analysis, edited by T. Bennett and J. FrowSage, 2006.
- Roy, Yves. "Review of Rapprocher Les Solitudes." Dialogue: Canadian Philosophical Review 33, no. 3 (June, 1994): 563-565.
- Rudd, Anthony. "In Defence of Narrative." European Journal of Philosophy 17, no. 1 (March, 2009): 60-75.
Over the last few decades, many philosophers and others theorists have argued that narrative has a central role to play in our thinking about personal identity and ethics. recently, something of a backlash against these narrative theories seems to have developed, exemplified in work by galen strawson, peter lamarque and john christman. this paper responds to some of these criticisms and in so doing defends an approach to personal identity and ethics (based mainly on work by alasdair MacIntyre and Charles Taylor) in which narrative plays a central, though not a foundational, role.
- Rudolph, Enno. "Rousseau Absconditus. Zur Kritik Der Taylorschen Liberalismuskritik." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 107-116. In German.
- Rundell, John. "Charles Taylor and the Secularization Thesis." Critical Horizons: A Journal of Philosophy and Social Theory 11, no. 1 (2010): 119-132.
This paper argues that in 'A secular age' Charles Taylor provides a critical reconstruction of modernity's cultural frames, which at the same time gives religion an endurance often denied it by theorists of modernity. however, Taylor's critique of modernity does not concern religiosity, but the absence of what he terms transcendence, that is, another dimension of experience that modernity circumscribes and undermines. 'A secular age' remains an argument against the long modern history of the formation of what might be termed, "this-sided" philosophical anthropologies of human self-formation which Taylor argues cannot address the problem of indeterminate transcendence.
- ———. "Charles Taylor’s Search for Transcendence: Mystery, Suffering, Violence." In Secularisations and their Debates: Perspectives on the Return of Religion in the Contemporary West, edited by Matthew Sharpe and Dylan Nickelson, vol. 5, 2014. 199-210. http://link.springer.com/chapter/10.1007/978-94-007-7116-1_11
This chapter critically reconstructs Taylor’s image of modernity, and his accompanying human self-image of what he terms the modern buffered self against which he will posit a porous one. The porous self is his own critical anthropology, which points beyond the specifically religious reference point of A Secular Age to the transcendent. It is argued here that there are three main threads with which Taylor weaves his concern with transcendence—suffering, violence and mystery. Suffering, violence and mystery are imbued in his critique of the modern condition. By contrast, and in a critique of modern violence, mystery, so Taylor argues, has been re-articulated in the Romantic counter-current in a way that opens onto another possible relation to moments of transcendence.
- Ruparelia, Sanjay. "How the Politics of Recognition Enables India's Democratic Exceptionalism." International Journal of Politics, Culture, and Society 21, no. 1-4 (2008): 39-56.
- Ruprecht, Louis A. Jr. "In the Aftermath of Modernism: On Present Postures and their Portrait of the Past." Soundings 72 (1992): 255-285.
- Ruytter, Trui De. "[Untitled]." Tijdschrift Voor Filosofie 57, no. 4 (DECEMBER, 1995): p. 782. In English. http://www.jstor.org/stable/40887401.
- Ryan, Alan. "Be My Geist, [Review of Hegel]." New Statesman (Sept. 26, 1975): 378-380.
- ———. "Multicultural Man, [Review of Philosophical Papers,1 and 2]." New Society (July 19, 1985): 275-276.
- ———. "Don't Think for Yourself Unless You can, [Review of the Ethics of Authenticity]." New York Times Book Review (Sept. 27, 1992): 16.
- Ryan, Fainche. "“Code Fixation”, Dilemmas and the Missing Virtue: Practical Wisdom in a Secular Age." In The Taylor Effect: Responding to A Secular Age, edited by Ian Leask. Newcastle upon Tyne: Cambridge Scholars, 2010. 175-190.
- Ryu, Honglim. "A Study of the Philosophical Foundations of Communitarianism: Alasdair MacIntyre and Charles Taylor." Migukhak 19 (Dec., 1996): 1.
- Saavedra, A. "Epiphanies of Identity. Multiculturalist Comprehension of Charles Taylor." Ideas y Valores (2009): 188-193.
- Salas Astrain, Ricardo. "Review of La Malaise De La Modernité." Revue Philosophique De Louvain 93, no. 3 (Aug., 1995): 464-466. In French.
- Salazar, Carlos León. "Charles Taylor, Imaginarios Sociales Modernos." Iztapalapa 1 (2008): 64-65. In Spanish.
- Saliba, Michael, Nick Capaldi, and Walter Block. "Justice: Plain Old and Distributive: Rejoinder to Charles Taylor." Human Rights Review 8, no. 3 (April/June, 2007): 229-247.
This paper argues that the views of Charles Taylor on justice in income and wealth distribution are fallacious, especially in regard to issues such as private property rights, justice, human rights, and theft. as to this last point, Taylor maintains it is possible, under certain circumstances, to "legitimately steal." we regard this as a philosophical howler of the first order. we also demur from his contention that equity and equality can be used as synonyms.
- Salman, Ton. "Zo Zijn Onze Manieren." Algemeen Nederlands Tijdschrift Voor Wijsbegeerte 89, no. 4 (Oct., 1997): 272-281.
Discussing three books which all, be it in different ways, criticize the argument of relativism, this review addresses the ways in which the attempts to escape the relativist trap takes shape. in doing so, it makes a plea for both avoiding a focus on solely procedural matters and an effort to ground a substantialist universalism. instead, a strategy is advocated to find ways of applying rational criteria for evaluating both one's own and other cultures in the midst of the cultural encounter.
- Salmeri, Giovanni. "Alcune Note Critiche Sulle Cause Della Secolarizzazione." Gregorianum 94, no. 1 (01/01, 2013): 160-167. In Italian.
- Samantrai, Ranu. "States of Belonging: Pluralism, Migrancy, Literature." Essays on Canadian Writing 57 (Winter, 1995): 33-50.
- Sampson, Mark. "Faith in Modernity: Reflections from Charles Taylor's A Secular Age." Crux 46, no. 1 (March, 2010): 28-39.
- Sandall, Roger. "Shed no Tears." New Criterion 28, no. 7 (March, 2008): 78-80.
- Sanders, Theresa. "Rest for the Restless? Karl Rahner, being, and the Evocation of Transcendence." Philosophy and Theology: Marquette University Quarterly 8, no. 4 (June, 1994): 347-362.
In 'spirit in the world', karl rahner contends that the existence of an absolute being is affirmed. however, such an affirmation is beyond the scope of his own methodology. since the questions that characterize the philosophical theology of rahner are also those that occupy postmodern thought (structures of knowing, the status of ontology, and the constitution of the subject), this essay attempts to read rahner through the insights of philosophers such as derrida and Taylor. the thesis is that rahner's method does not lead to absolute being; rather, God can be understood as the restlessness that drives the human heart.
- Sanfilippo, Matteo. "Charles Taylor Tra Canada E Stati Uniti." Ventesimo Secolo 5, no. 13 (1995): 9-21. In Italian.
- ———. "Review of Reconciling the Solitudes." Studi Emigrazione 33 (1996): 149-159.
- Santiago, Zabala,. Weakening PhilosophyMcGill-Queen's University Press, 2006. In English.
Moving away from jacques derrida's deconstructionism and paul ricoeur's hermeneutics, and building on his experiences as a politician, vattimo asks if it is still possible to speak of moral imperatives, individual rights, and political freedom. acknowledging the force of Nietzsche's "God is dead," vattimo argues for a philosophy of pensiero debole or "weak thinking" that shows how moral values can exist without being guaranteed by an external authority. his secularising interpretation stresses anti-metaphysical elements and puts philosophy into a relationship with postmodern culture.
- Sanz, Víctor. "Review of Las Variedades De La Religión Hoy." Anuario Filosofico 37, no. 1 (2004): 271-273.
- Sargent, M. "Review of Modern Social Imaginaries by Charles Taylor." Commonweal 131, no. 13 (2004): 30-31.
- Sariyar, Murat. "Justification of Ethical Considerations in Health Economics -- Merging the Theories of Niklas Luhmann and Charles Taylor." Health Sociology Review 21, no. 3 (09, 2012): 343-354.
Dealing with ethics in health economics on socio-philosophical grounds is not yet well established. This paper shows how a liaison between the system theory of Luhmann and the philosophy of Taylor can be used to analyze and justify the incorporation of ethical considerations into health economics. One rationale for the incorporation of ethical consideration into health economics is the deficiencies in capturing all relevant needs of health system participants with common (welfare) economics. A second reason why health economics should account for ethical values is the fact that its decisions are already based on implicit value judgments. The impact of our approach is exemplified by the concept of 'quality adjusted life years'.
- Sass, Louis. "The Middle Way : Charles Taylor on Knowledge and the Self." Theoretical and Philosophical Psychology 6, no. 1 (1986): 49-54.
- ———. "The Self in Contemporary Psychoanalysis: Commentary on Charles Taylor." In Hermeneutics and Psychological Theory, edited by Stanley Messer, Louis Sass and Robert Woolfolk. New Brunswick: Rutgers University Press, 1988. 321-327.
- Sauer, James B. "Language, Meaning, and Ethics: A Phenomenological Correlation of Morality and Self-Conscious Significantion." Philosophy in the Contemporary World 4, no. 1-2 (1997): 48-55.
- Saurette, Paul. "Questioning Political Theory: Charles Taylor's Contrarianism." Political Theory 32, no. 5 (Oct., 2004): 723-733.
- Sauvé, Denis. "Wittgenstein Et l''Arrière-Plan' De l'Intentionnalité." Dialogue: Canadian Philosophical Review 48, no. 2 (June, 2009): 313-335. In French.
A thesis held by john searle, hubert dreyfus and Charles Taylor is that there is a kind of "understanding" or "knowledge" that differs from ordinary knowledge in being by nature nonrepresentational or nonconceptual and rather a kind of "know-how." the aim of this article is to examine the argument in support of their common thesis (which I call the "regress argument") and their claim that it was endorsed, at least implicitly, by wittgenstein in the 'philosophical investigations'. this examination shows that the argument is not convincing and that wittgenstein would have rejected it.
- Savasçin, Zeynep. "The Hegelian Origins of Charles Taylor's Multicultural Theory (in Turkish)." Baykus: Felsefe Yazilari Dergisi, no. 4 (June, 2009): 276-289. In Turkish.
The contemporary theories on the problems of identity and recognition have lead to the rebirth of the interest on the philosophy of hegel. those theories target the question of identity taken as a notion that has cultural, historical and religious references. those reflections, grounded on the idea that the problem of recognition plays a determining role in social integration as well as in the processes of self-realization, began to constitute the basic reference points of the considerations on social togetherness and justice. in this sense, multiculturalist and communitarian theories contain a return into the hegelian origins of the problem of recognition. we will discuss the ideas of Charles Taylor who loomed large on the late 20th century by developing the multiculturalist approach. in our discussion, which will revolve around the thinker's reception of hegel, we will evaluate the extent to which hegel's political philosophy opens us new horizons in making sense of contemporary societies.
- Savić, Obrad. "Charles Taylor: Alteration of Civic Society [Editor's Introduction]." In Prizivanje Gradjanskog Drustva by Čarls Tejlor [Invoking Civil Society by Charles Taylor], edited by Obrad Savić. Beogradski krug: Beograd, 2000. In Croatian.
- Sax, Benjamin C. "The Ambiguities of Action: Goethe and the Concept of 'Bildung'." Graduate Faculty Philosophy Journal 27, no. 2 (2006): 75-108.
- Sayers, Sean P. "Identity and Community." Journal of Social Philosophy 30, no. 1 (Mar., 1999): 147-160.
'Communitarian' philosophers reject the liberal notion of the 'atomic' individual but disagree about the nature of modern society. some, like MacIntyre, maintain that liberal atomism gives an accurate picture of modern society; whereas Taylor and walzer reject the atomist account and argue that the individual is necessarily social. I defend a hegelian historical form of communitarianism which clarifies what is true and what is false in these approaches. I criticize Rorty's 'postmodernism' and defend the concepts of identity and community as critical concepts.
- Sayre, Kenneth M. Consciousness: A Philosophic Study of Minds and Machines. New York: Random House, 1969.
- Scarrow, David. "The Causality of Reasons: A Survey of Recent Developments in the Mind-Body Problem." Metaphilosophy 12 (1981): 13-30.
Davidson, Charles Taylor, and goldman agree that reasons cause the behavior they rationalize. davidson construes reasons as identical with neurological events which cause mechanistically but which, "qua" mental, are not lawfully connected with action. goldman denies the identity and the anomalism. Taylor challenges mechanism and defends the legitimacy of basic teleological explanations. goldman challenges the agent causality which Taylor assumes; but goldman's humean alternative is incoherent. only Taylor's position avoids the miracle of pre-established harmony.
- Schaap, Andrew. "Political Reconciliation through a Struggle for Recognition?" Social and Legal Studies 13, no. 4 (December, 2004): 523-540.
- Schalter, Antonio. "El Liberalismo Político En Charles Taylor." Cuadernos De Anuario Filosófico 97 (2000). In Spanish.
- Schaper, Eva. "Review of Hegel." Philosophy 51, no. 197 (Jul., 1976): 362-364. In English. http://www.jstor.org/stable/3749614.
- Scharff, Robert C. Comte After PositivismCambridge University Press, 1995.
- ———. "On Weak Postpositivism: Ahistorical Rejections of the View from Nowhere." Metaphilosophy 38, no. 4 (July, 2007): 509-534.
Postpositivists have lately joined post-husserlians in arguing that the deepest problem with descartes's legacy is that it fosters the objectivist illusion that philosophers might actually come to think "from nowhere," or at least that they can self-consciously choose whatever presuppositions they do accept. yet this argument is easier to express than to incorporate into one's own thinking. this article is concerned with such compromised opposition -- that is, with critics who reject, in ahistorical terms and from an ahistorical standpoint, an ahistorical conception of philosophy. it focuses on two figures from the empiricist-positivist side of the cartesian legacy, Rorty and Taylor, but their story is in important ways typical. though their criticisms are certainly more radical and considerably more successful than those of many of their analytic colleagues, each retains in his own thinking more of the ahistorical or standpointless ideal than he realizes. (edited).
- Schaupp, Walter. Gerechtigkeit Im Horizont Des Guten: Fundamentalmoralische Klärungen Im Ausgang Von Charles Taylor. Freiburg im Breisgau: Herder, 2003. In German.
Moderne moraltheorien lösen das problem der pluralisierung ethischer anschauungen zunehmend durch eine radikale trennung von universal gerechtem und partikulär gutem. die vorliegende studie kritisiert in auseinandersetzung mit ch. Taylor die mit dieser tendenz verbundene privatisierung und marginalisierung des guten als unvereinbar mit dem selbstverständnis einer Moraltheologie, für welche telosbezogene vorstellungen konstitutiv sind und die dabei doch nicht auf einen universalen Gestaltungsanspruch verzichten will.
- Schefczyk, Michael. "Review of Philosophical Arguments." Ethical Theory and Moral Practice 2, no. 2 (1999): 195-196. http://www.jstor.org/stable/27504087.
- Schlegel, Jean-Louis. "The Uncertain Futures of Secularization regarding Charles Taylor's A Secular Age." Esprit, no. 6 (2011): 136-146.
- ———. "Le Sens Du Romantisme." In Charles Taylor. Religion Et sécularisation, edited by Sylvie Taussig. Paris: CNRS Éditions, 2014. 131-138. In French.http://lectures.revues.org/14084
- Schmid, Walter Thomas. "The Politics of Reconciliation." International Studies in Philosophy 38, no. 4 (2006): 119-141.
- Schmidtz, David. "Charles Taylor, Philosophical Arguments." Ethics 109, no. 2 (January, 1999): 461-464. In English. http://www.jstor.org/stable/10.1086/233914.
- Schmitz, Kenneth. "Embodiment and Situation: Charles Taylor's Hegel." Journal of Philosophy 73 (11/04, 1976): 710-722.
- Schneewind, J. B. "Review of Sources of the Self." The Journal of Philosophy 88, no. 8 (Aug., 1991): 422-426. In English. http://www.jstor.org/stable/2026703.
- Schnell, Martin W. "Review of Identität Und Kulturelle Praxis: Politische Philosophie Nach Charles Taylor." Philosophische Rundschau 47, no. 1 (March, 2000): 84-86. In German.
- Schüller, André. A Life Composed: T.S. Eliot and the Morals of Modernism. Hamburg: Lit Verlag, 2004.
- Schultz, Dawson Stafford and Lydia Victoria Flasher. "Charles Taylor, Phronesis, and Medicine: Ethics and Interpretation in Illness Narrative." Journal of Medicine and Philosophy 36, no. 4 (August 01, 2011): 394-409.
This paper provides a brief overview and critique of the dominant objectivist understanding and use of illness narrative in enlightenment (scientific) medicine and ethics, as well as several revisionist accounts, which reflect the evolution of this approach. in light of certain limitations and difficulties endemic in the objectivist understanding of illness narrative, an alternative phronesis approach to medical ethics influenced by charles Taylor’s account of the interpretive nature of human agency and language is examined. to this end, the account of interpretive medical responsibility previously described by schultz and carnevale as “clinical phronesis” (based upon Taylor’s notion of “strong” or “radical evaluation”) is reviewed and expanded.the thesis of this paper is that illness narrative has the ability to benefit patients as well as the potential to cause harm or iatrogenic effects. this benefit or harm is contingent upon how the story is told and understood. consequently, these tales are not simply “nice stories,” cathartic gestures, or mere supplements to scientific procedures and decision making, as suggested by the objectivist approach. rather, they open the agent to meanings that provide a context for explanation and evaluation of illness episodes and therapeutic activities. this understanding provides indicators (guides) for right action. hence, medical responsibility as clinical phronesis involves, first, the patient and provider’s coformulation and cointerpretation of what is going on in the patient’s illness narrative, and second, the patient and provider’s response to interpretation of the facts of illness and what they signify–not simply a response to the brute facts of illness, alone. the appeal to medical responsibility as clinical phronesis thus underscores the importance of getting the patient’s story of illness right. it is anticipated that further elaboration concerning the idea of clinical phronesis as interpretive illness narrative will provide a new foundation for medical ethics and decision making.
- Schultz, Walter. "Towards a Communitarian Liberalism." Kinesis 21 (1994): 1-14.
- Schuster, Anke. "Does Liberalism Need Multiculturalism?: A Critique of Liberal Multiculturalism." Essays in Philosophy 7 (January 2006, 2006): 1-14.
- Schweidler, Walter. "Was Ist Positive Freiheit?" Politische Studien 50 (1999): 68-82. In German.
- Schweiker, William. "The Good and Moral Identity: A Theological Ethical Response to Charles Taylor's "Sources of the Self"." The Journal of Religion 72, no. 4 (Oct., 1992): 560-572. In English. http://www.jstor.org/stable/1204620.
- ———. "Radical Interpretation and Moral Responsibility: A Proposal for Theological Ethics." Journal of Religion 73 (1993): 613-637.
- ———. "Review of A Secular Age by Charles Taylor." American Journal of Theology and Philosophy 30, no. 3 (Sepbember 2009, 2009): 323-329.
- ———. "Dilemmas and Connections: Selected Essays." Ethics & International Affairs (Cambridge University Press) 26, no. 1 (03, 2012): 155-157.
- ———. "Moralism and its Traps." In Theology and Public Philosophy: Four Conversations, edited by Kenneth L. Grasso and Cecilia Rodriguez Castillo. Lanham, Maryland: Lexington Books, 2012. 39-48.
- Schweiker, William, K. Hector, H. Betz, W. Otten, and W. Gilpin. "Grappling with Charles Taylor's a Secular Age." Journal of Religion 90, no. 3 (July, 2010): 367-400. In English. http://www.jstor.org/stable/10.1086/651709;
Notes: With reply by Taylor.
- Scialabba, George. "Review of Sources of the Self." Dissent 37 (Fall, 1990): 534-537.
- Scott, David. "Culture in Political Theory." Political Theory 31, no. 1 (February, 2003): 92-115.
- Scott-Taggart, M. J. "Review of Hegel." Journal of European Studies 6 (1976): 70-72.
- Scruton, Roger. "Understanding Hegel." In The Philosopher on Dover Beach: Essays. Manchester: Carcanet Press, 1990. 13-40.
- Seel, Martin. "Die Wiederkehr Der Ethik Des Guten Lebens." Merkur 45 (1991): 42-49. In German.
- ———. "Glaube, Hoffnung, Liebe - Und Einige Andere Nicht Allein Christliche Tugenden." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 797-820. In German.
- Segal, Robert. "Collective Thoughts on the Pursuit of the Individual [Review of Varieties of Religion Today: William James Revisited]." Times Higher Education Supplement 1568 (December 13, 2002): 33.
- Seglow, Jonathan. "Goodness in an Age of Pluralism: On Charles Taylor's Moral Theory." Res Publica: A Journal of Legal and Social Philosophy 2, no. 2 (1996): 163-180.
- ———. "Universals and Particulars: The Case of Liberal Cultural Nationalism." Political Studies 46 (1998): 963-977.
- ———. "Charles Taylor's Politics of Recognition : Reply to Ruth Abbey." Political Studies 47, no. 4 (1999): 715-717.
- ———. "Liberalism and the Politics of Recognition." In The Edinburgh Companion to Contemporary Liberalism, edited by M. Evans. Edinburgh: Edinburgh University Press, 2001. 89-100.
- Seguró, Miquel. "El Poder De La Religión En La Esfera Pública." Pensamiento: Revista De Investigación e Información Filosofíca 68, no. 255 (2012): 175-178. In Spanish.
- Seibold, Jorge R. "Relecturas Actuales De La Doctrina Hegeliana Del 'Reconocimiento': Axel Honneth, Charles Taylor y Paul Ricoeur." Stromata 65, no. 1-2 (2009): 45-73. In Spanish.
- Sejersted, Francis. "Managers and Consultants as Manipulators: Reflections on the Suspension of Ethics." Business Ethics Quarterly 6 (1996): 67-86.
- Semetsky, Inna. "Becoming-Language/Becoming-Other: Whence Ethics?" Educational Philosophy and Theory 36, no. 3 (July, 2004): 313-325.
The paper focuses on gilles deleuze's 'philosophy-becoming'; and positions deleuze's philosophical thought against the background of Charles Taylor's notion of the language of personal resonance. Taylor's assertion that such a language might play a central role in helping us to be more responsive to the claims of nature and the social world is critically examined. within the scope of the paper, the review of deleuzian (and deleuze and guattari's) thinking is selective and limited to some aspects of the problematics of language and communication. the paper concludes by presenting a brief summary of deleuze's ethics for the purpose of considering his philosophical method within the context of moral education.
- Senigaglia, Cristiana. "Freiheitsvollzug Und Anerkennungsanspruch: Fichte, Charles Taylor Und Die Heutige Fragestellung." Fichte-Studien 40 (2012): 179-197. In German.
- Sepúlveda del Río, Ignacio. "La Religiosidad Se Transforma En El Siglo XXI, Según Charles Taylor." Tendencias De Las Religiones (01/29, 2014). In Spanish. http://www.tendencias21.net/La-religiosidad-se-transforma-en-el-siglo-XXI-segun-Charles-Taylor_a30175.html.
Cuando se reflexiona sobre las tendencias que las tradiciones religiosas muestran de cara al siglo XXI, no se puede dejar de lado la figura de Charles Taylor, profesor de derecho y filosofía en la Northwestern University Estados Unidos y profesor emérito del departamento de filosofía de la Universidad McGill de Montreal. Taylor está especializado en cuestiones como la secularidad, la espiritualidad, el retorno de Dios, la posmodernidad o los fundamentalismos. El filósofo defiende que numerosas formas de religiosidad han desaparecido o se han desestabilizado, pero otras han sido creadas, debido a que el papel de la religión dentro de las sociedades ha cambiado drásticamente en los últimos siglos. Por Ignacio Sepúlveda del Río.
- Seshadri-Crooks, Kalpana. "At the Margins of Postcolonial Studies." Ariel 26 (July, 1995): 47-71.
- Sessions, David. "What really Happens when People Lose their Religion?" Patrol: A Review of Religion, Politics, and Culture (04/30, 2013). http://www.patrolmag.com/2013/04/30/david-sessions/what-really-happens-when-people-lose-their-faith/.
- ———. "Secularism Isn’t Inevitable, but It’s Pervasive." Patrol: A Review of Religion, Politics, and Culture (03/01, 2014). http://www.patrolmag.com/2014/03/01/david-sessions/secularism-is-pervasive-but-not-inevitable/.
- Shain, Ralph. "Is Recognition a Zero-Sum Game?" Telos 143 (June, 2008): 63-87.
- Shanahan, Mary. "Establishing an Ethical Community: Taylor and the Christian Self." In The Taylor Effect: Responding to A Secular Age, edited by Ian Leask. Newcastle upon Tyne: Cambridge Scholars, 2010. 84-95.
- Shannon, Christopher. "After Experience? William James and Consumer Religion." Books & Culture 8, no. 4 (July/August, 2002): 38.
- Shantz, Douglas H. "The Place of Religion in a Secular Age: Charles Taylor’s Explanation of the Rise and Significance of Secularism in the West.". http://www.ucalgary.ca/files/christchair/Charles%20Taylor%20lecture.pdf.
- Shapiro, Daniel. "Recent Work on Liberalism and Communitarianism." Philosophical Books 36, no. 3 (July, 1995): 145-155.
I summarize common themes in the liberalism-communitarianism controversy, and discuss whether eight recent books have advanced that debate. the books are daniel bell, "communitarianism and its critics"; jack crittenden, "beyond individualism", amitai etzioni, "antiliberalism", stephen mulhall and adam swift, "liberals and communitarians", J donald moon, "constructing community", margaret moore, "the foundations of liberalism", and derek phillips, "looking backwards". I conclude that these books do advance our understanding of liberalism's view of the self and community, the possibility of liberal neutrality, and the political content of communitarianism.
- Shapiro, Michael J. "Charles Taylor's Moral Subject." Political Theory 14, no. 2 (May, 1986): 311-324. In English. http://www.jstor.org/stable/191466.
- Sharpe, R. A. "Review of Sources of the Self." The Philosophical Quarterly 42, no. 167 (Apr., 1992): 234-239. In English. http://www.jstor.org/stable/2220219.
- Shea, William M. "A Vote of Thanks to Voltaire." In A Catholic Modernity? Charles Taylor's Marianist Award Lecture, edited by James L. Heft. New York: Oxford University Press, 1999. 39-64.
- Sheehan, Jonathan. "When was Disenchantment? History and the Secular Age." In Varieties of Secularism in a Secular Age, edited by Michael Warner, Jonathan VanAntwerpen and Craig Calhoun. Cambridge, MA: Harvard University Press, 2010.
- Sheppard, Kenneth. "Our Ethical Puzzles." Patrol: A Review of Religion, Politics, and Culture (03/21, 2011). http://www.patrolmag.com/2011/03/21/kenneth-sheppard/our-ethical-puzzles/.
- ———. "Charles Taylor and the Politics of Secularism." Patrol: A Review of Religion, Politics, and Culture (01/16, 2013). http://www.patrolmag.com/2013/01/16/kenneth-sheppard/charles-taylor-and-the-politics-of-secularism/.
- Sher, George. "Charles Taylor on Purpose and Causation." Theory and Decision: An International Journal for Methods and Models in the Social and Decision Sciences 6 (Feb., 1975): 27-38.
Charles Taylor analyses purposive action as involving both teleological explicability and intentionality on the part of the agent. this paper examines (a) the adequacy of this analysis of purposiveness, and (b) an incompatibility that Taylor finds between purpose, thus analysed, and causal explicability. my conclusions are that (1) there is at least one aspect of our concept of purpose that Taylor's analysis does not capture, and (2) even if his account were correct, it would not rule out the possibility that all actions are caused.
- Sherman, Edward. "Authenticity and Diversity: A Comparative Reading of Charles Taylor and Martin Heidegger." Dialogue: Canadian Philosophical Review 44, no. 1 (Dec., 2005): 145-160.
Authenticity and diversity have both become catchwords in contemporary north atlantic societies. what has not, however, been widely explored is the interrelation of these two ideas. to this end, the present article takes up the sometime convergent, sometime divergent writings of Charles Taylor and martin heidegger, drawing out their thoughts on authenticity and showing how they can serve as a ground for a new form of cultural diversity. for both, authentic being-in-the-world affords us access to our own deep reservoir of cultural material that is the necessary resource for fruitful engagement with other cultures.
- ———. "Review of Contemporary Philosophy in Focus: Charles Taylor, Edited by Ruth Abbey." Dialogue: Canadian Philosophical Review 45, no. 2 (2006): 381-385.
- Shklar, Judith N. "Squaring the Hermeneutical Circle." Social Research 53 (1986): 449-473.
- ———. "Review of Sources of the Self." Political Theory 19, no. 1 (Feb., 1991): 105-109. In English. http://www.jstor.org/stable/191737.
- Shutte, Augustine. "Evolution and Emergence: A Paradigm Shift for Theology." Philosophy and Theology: Marquette University Quarterly 22, no. 1-2 (2010): 235-264.
Since the time of darwin the conception of evolution has developed beyond the boundaries of science to include philosophy and now theology in its scope. after noting the positive reception of the evolutionary idea by theologians even in darwin's time, the article traces its philosophical development from hegel to the work of karl rahner. it then uses the philosophical anthropology developed by rahner to reformulate the essentials of christian faith ("christology within an evolutionary view of the world") in a way that is consonant with a scientific and secular world view. it is the author's view that secularity -- understood as in the recent work of Charles Taylor -- is the result of an evolution in the sphere of culture and provides both a standard for truth in religion and a basis for dialogue between the religions of the world.
- Siapera, Eugenia. "Multiculturalism Online: The Internet and the Dilemmas of Multicultural Politics." European Journal of Cultural Studies 9 (February, 2006): 5-24.
- Sibley, Robert C. Northern Spirits: John Watson,George Grant, and Charles Taylor: Appropriations of Hegelian Political Thought. Montreal: McGill-Queen's University Press, 2008.
- Sicari, Stephen. "Modernist Theologies." Cross Currents 62, no. 4 (12, 2012): 396-423.
An essay is presented that discusses theological implications of high modernist poetry in light of the thought of philosopher Charles Taylor regarding secularization in society. topics include the views of writer james joyce regarding roman catholicism, the poem "choruses from the rock," by T. S. eliot, and the book "the joy of secularism," edited by george levine.
- Sidorkin, Alexander M. "Authenticity-Dialogicality-Recognition: An Improbable Journey." Philosophical Studies in Education: Proceedings of the Annual Meeting of the Ohio Valley Philosophy of Education Society (1997): 83-89.
- Siep, Ludwig. "Laudatio Für Charles Taylor," In Wissen Und Weisheit: Zwei Symposien Zu Ehren Von Josef Pieper (1904-1997), edited by Hermann Fechtrup, Friedbert Schulze and Thomas Sternberg. Münster: Lit, 2005. In German.
- ———. "Hegels Und Taylors Kritik Der Moderne." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 261-1293. In German.
- Sikora, Piotr. "Trudne Zalety Pluralizmu." Miesięcznik "Znak" 665 (October, 2010). In Polish. http://www.miesiecznik.znak.com.pl/index.php?tekst=4152
Notes: Koniec religii czy różne ścieżki wiary? : debata z Charlesem Taylorem.
- Silar, Mario. "Review of Ética y Liberalismo: Reflexiones Políticas a La Luz De La Filosofía De Charles Taylor." Anuario Filosofico 35, no. 2 (2002): 504-506. In Spanish.
- Silva, Alvaro. "Review of A Secular Age." Augustinus: Revista Trimestral Publicada Por Los Padres Agustinos Recoletos 53, no. 210-211 (July-December, 2008): 502-504.
- Silva, E. "Social Catholicism: Future of a Tradition in Crisis." Teologia Y Vida 49, no. 4 (2008): 617-648.
- Simonian, Kristina. "Book Review: Ian Fraser, Dialectics of the Self: Transcending Charles Taylor." Sociology 47 (02; 2013/8, 2013): 205-207.
- Simons, Jon. Foucault and the Political. London & New York: Routledge, 1995.
- Simpson, Evan. "Rights Thinking." Philosophy 72 (1997): 29-58.
- Simpson, Peter. "Review of Charles Taylor by Ruth Abbey." The Review of Metaphysics 56, no. 1 (2002): 157-158.
- Singer, Beth J. "Deep Diversity: Charles Taylor and the Politics of Federalism." In Pragmatism, Rights, and Democracy. New York: Fordham University Press, 1999.
- Singh, R. P. "Estrangement and Unification: Hegel's Philosophico-Religious Quest." Indian Philosophical Quarterly 21 (1994): 161-172.
- Skinner, Quentin. "Who are 'we'? Ambiguities of the Modern Self." Inquiry (June, 1991): 133-153.
This paper concentrates on three connected features of Taylor's argument. I begin by considering his historical sections on the formation of the modern identity, raising some doubts about the focus of his discussion and offering some specific criticisms in the case of locke and rousseau. next I examine Taylor's list of the moral imperatives allegedly felt with particular force in the contemporary world. I question the extent to which the values listed by Taylor are genuinely shared, and point to a range of criticisms put forward by conservatives, marxists, feminists, and other opponents of liberalism, all of whose doubts Taylor appears to underestimate. finally, I address Taylor's underlying claim that a religious dimension is indispensable if our highest human potentialities are to be realized, and conclude with a critique of his theistic arguments.
- ———. "Modernity and Disenchantment: Some Historical Reflections." In Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, edited by James Tully and Daniel M. Weinstock. Cambridge: Cambridge University Press, 1994. 37-48. In English. http://dx.doi.org/10.1017/CBO9780511621970.005.
- ———. "Moderne Und Entzauberung: Einige Historische Reflexionen." Deutsche Zeitschrift Für Philosophie 44, no. 4 (1996): 609-619. In German.
- Slingerland, Edward. "Who's Afraid of Reductionism? the Study of Religion in the Age of Cognitive Science." Journal of the American Academy of Religion 76, no. 2 (June, 2008): 375-411.
- Slors, Marc. "Realisme Zonder Representatie." Algemeen Nederlands Tijdschrift Voor Wijsbegeerte 87, no. 1 (1995): 15-32.
In this article it is argued that in order to explain the meaning of realism' we do not need the notion of accurate representation', by defending a particular aspect of richard Rorty's antirepresentationalism. we have to distinguish between a practical' and a conceptual argument for antirepresentationalism. the conceptual argument, which can only be rejected by means of a petitio principii, can be subject to two different interpretations. against Rorty, I argue that a realistic reading of the argument is the most plausible one, defending Charles Taylor's common sense realism.
- Slote, Michael. "Critical Notice of Human Agency and Language." Canadian Journal of Philosophy 18, no. 3 (Sep., 1988): 579-587. In English. http://www.jstor.org/stable/40231599.
- Slowik, Edward. "Spatiotemporal Analogies: Are Space and Time Similar?" Southern Journal of Philosophy 40, no. 1 (Mar., 2002): 123-134.
This paper investigates a famous argument, first introduced by richard Taylor, that attempts to establish a radical similarity in the concepts of space and time. the argument contends that the spatial and temporal aspects of material bodies are much more alike, or analogous, than has been hitherto acknowledged. as will be demonstrated, most of the previous investigations of Taylor and company have failed to pinpoint the weakest link in their complex of analogies. by concentrating on their most fundamental cases, however, a substantial difference, or disanalogy, can be brought to light that undermines this purported equivalence of space and time.
- Smeyers, Paul. "Authentic Selves and Education." Philosophy of Education: Proceedings of the Annual Meeting of the Philosophy of Education Society (1994): 273-277.
Charles Taylor tries to show how a rightly conceived "being authentic," is the antidote against the loss of meaning and of shared values, because, so he claims, human beings can simply not exist otherwise. the paper discusses the nature of this argument for the promotion of this specific kind of human being and of society. in an educational context the authentic individual, understood in a particular way, expresses oneself in the responsibility of the educator for what she undertakes vis a vis the "educandus," and in the appeal of the "educandus" to the educator to determine one's position.
- ———. "Review of Multiculturalism and 'the Politics of Recognition' and the Ethics of Authenticity." Journal of Philosophy of Education 30, no. 3 (Nov., 1996): 471-478.
- Smeyers, Paul and Nicholas C. Burbules. "'Practice': A Central Educational Concept." Philosophy of Education: Proceedings of the Annual Meeting of the Philosophy of Education Society (2005): 336-343.
- Smith, A. F. "Secularity and Biblical Literalism: Confronting the Case for Epistemological Diversity." International Journal for Philosophy of Religion 71, no. 3 (2012): 205-219. In English.
- Smith,James K.A. How (Not) to be Secular: Reading Charles Taylor. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 2014. http://www.eerdmans.com/Products/6761/how-not-to-be-secular.aspx
How (Not) to Be Secular is what Jamie Smith calls "your hitchhiker's guide to the present" — it is both a reading guide to Charles Taylor's monumental work A Secular Age and philosophical guidance on how we might learn to live in our times. Taylor's landmark book A Secular Age (2007) provides a monumental, incisive analysis of what it means to live in the post-Christian present — a pluralist world of competing beliefs and growing unbelief. Jamie Smith's book is a compact field guide to Taylor's insightful study of the secular, making that very significant but daunting work accessible to a wide array of readers. Even more, though, Smith's How (Not) to Be Secular is a practical philosophical guidebook, a kind of how-to manual on how to live in our secular age. It ultimately offers us an adventure in self-understanding and maps out a way to get our bearings in today's secular culture, no matter who "we" are — whether believers or skeptics, devout or doubting, self-assured or puzzled and confused. This is a book for any thinking person to chew on.
- ———. "How (Not) to Read Charles Taylor: A Reply to Linker, Part I." The Cardus Daily (03/10, 2014). http://www.cardus.ca/blog/2014/03/how-not-to-read-charles-taylor-a-reply-to-linker-part-i.
- Smith, Karl E. "Introduction: Charles Taylor." Thesis Eleven 99, no. 1 (November 01, 2009): 3-6.
- ———. "Meaning and Porous being." Thesis Eleven 99, no. 1 (November 01, 2009): 7-26.
In A secular age, Taylor introduces the idea of porous subjectivity by way of elucidating the mode of being typical of the enchanted pre-modern world, and juxtaposes it to the buffered self typical of the disenchanted modern world. the framing of the problem in this way, with the argument so clearly oriented as an attack on the latter position, risks a polarization that defaults to the former as the preferred option. these, though, are not our only choices. there is much to recommend Taylor’s notion of porous subjectivity as distinct from the buffered self of atomistic individualism. but Taylor associates the emergence of the disenchanted world with disengaged reason, and the existence of an enchanted world with a deeper mode of engagement in the world. if we instead focus upon modes of engagement with the world separate from the question of enchantment, we can perhaps further our understanding of human subjectivity and relations with others.
- ———. "Meaning, Subjectivity, Society: Making Sense of Modernity." In International Comparative Social Studies Series. Brill: Leiden & Boston, 2010.
- ———. "'Deep Engagement' and Disengaged Reason." The Australian Journal of Anthropology 22, no. 1 (2011): 40-55. http://onlinelibrary.wiley.com/doi/10.1111/j.1757-6547.2011.00110.x/abstract.
In this paper, I explore what it would mean to pursue modes of ?deeper engagement? and how this might be done without abandoning the capacity for disengaged reasoning. Charles Taylor recognises disengaged reasoning as ?one of the most important developments of the modern era? and as essential to the pursuit of the good society, even though (like everything else) when taken to an extreme it corrupts or distorts the modes of being-in-the-world. in A secular age, Taylor continues a long-running critique of disengaged reason and its contributions to the malaise of modernity, focusing especially on its conflictual relationship with religious belief and its central role in the disenchantment of the world. my objective here is to relativise and contextualise the relationship between disengaged and engaged modes of being, in part by exploring some of the ways in which we may be deeply engaged in the world and with one another while also employing the critical faculties that enable us to analyse dispassionately, amongst other things, theistic and other interpretations of being-in-the-world.
- Smith, Miriam. "Review of Rapprocher Les Solitudes." Canadian Journal of Political Science / Revue Canadienne De Science Politique 28, no. 1 (Mar., 1995): 145-148. In English. http://www.jstor.org/stable/3232135.
- Smith, Nicholas H. "Charles Taylor, Strong Hermeneutics and the Politics of Difference." Radical Philosophy 68 (Sept., 1994): 19-27.
The article situates the central claims of Taylor's "ethics of authenticity" and "the politics of recognition" in the broader context of recent hermeneutic philosophy. the term strong hermeneutics is coined for Taylor's position, which is distinguished from the weak hermeneutics of Rorty and postmodernism and the deep hermeneutics of Habermas. these three kinds of hermeneutics show different levels of scepticism to the claim that ideals are accountable to reason. the defensibility of this claim is explored with a focus on the ideal of authenticity and the political conditions of its instantiation.
- ———. "Contingency and Self-Identity: Taylor's Hermeneutics Vs. Rorty's Postmodernism." Theory, Culture and Society 13, no. 2 (May, 1996): 105-120.
The paper begins with a brief account of some of the central notions of Taylor's hermeneutics: Identity, strong evaluation and the good. it then examines an argument Taylor offers for the noncontingency of the applicability of the concept of strong evaluation to human affairs. with a focus on how it relates to strong evaluation, Rorty's theory of the self is then considered. there follows an assessment of its challenge to Taylor's hermeneutics. the paper concludes with some reflections on the place of contingency in a cultural theory of modernity.
- ———. "Reason After Meaning [Review of Philosophical Arguments]." Philosophy and Social Criticism 23, no. 1 (January, 1997): 131-140.
- ———. Strong Hermeneutics: Contingency and Moral Identity. New York: Routledge, 1997.
The book reconstructs three different ways of thinking about the contingency of human identity and its implications for ethics and political theory: 'weak thought' as exemplified by Rorty, lyotard and postmodernism; the 'strong hermeneutics' of gadamer, ricoeur and Taylor; and the discourse ethics of juergen Habermas. it is argued that weak thought falsely absolutizes contingency, and that discourse ethics demarcates the limits of contingency in the wrong way. A case for a strong hermeneutic framework for thinking about these and related matters (such as the debate between realism and antirealism, and the idea of ecological responsibility) is presented.
- ———. Charles Taylor : Meaning, Morals, and Modernity. Cambridge, UK; Malden, MA: Polity Press, 2002.
- ———. "Overcoming Representationalism." Acta Philosophica Fennica 71 (2002): 29-43.
Charles Taylor's opposition to representationalist conceptions of the tasks of philosophy is shared by several other philosophical movements, most notably pragmatism and contemporary advocates of hegelian idealism strongly influenced by pragmatism (e.g., robert pippin). the article considers what, if anything, the particular antirepresentationalist strategy adopted by Taylor adds to these other forms of nonrepresentationalism. in this way it attempts to throw new light on the significance of Taylor's project today.
- ———. "Taylor and the Hermeneutic Tradition." In Charles Taylor, edited by Ruth Abbey. New York: Cambridge University Press, 2004.
The chapter shows how the theme of meaning-constitution in relation to human subjectivity runs like a red thread through Taylor's work on epistemology, philosophy of language and ethics. it draws attention to issues that are commonly regarded as weak points for the hermeneutic tradition Taylor identifies with and it considers whether Taylor is any more successful when dealing with these issues himself.
- ———. "Ekspressivisme Hos Brandom Og Taylor." Slagmark: Tidsskrift for Idehistorie. Tema: Charles Taylor 49 (2007): 99-111. In Danish. http://ojs.statsbiblioteket.dk/index.php/slagmark/article/view/399/344.
- Smith, Nicholas H. and Arto Laitinen. "Taylor on Solidarity." Thesis Eleven 99, no. 1 (November 01, 2009): 48-70.
After characterizing Taylor’s general approach to the problems of solidarity, we distinguish and reconstruct three contexts of solidarity in which this approach is developed: The civic, the socio-economic, and the moral. we argue that Taylor’s distinctive move in each of these contexts of solidarity is to claim that the relationship at stake poses normatively justified demands, which are motivationally demanding, but insufficiently motivating on their own. on Taylor’s conception, we need some understanding of extra motivational sources which explain why people do (or would) live up to the exacting demands. Taylor accepts that our self-understanding as members of either particular communities or humanity at large has some motivational power, but he suspects that in many cases the memberships are too thin to resonate deeply and enduringly within us. in Taylor’s view, a realistic picture of what moves people to solidarity has to account for the extra motivation, when it happens. we propose an alternative view in which morality, democracy and socio-economic cooperation can be seen as separate spheres or relations which are normatively justified, motivationally demanding, but also sufficiently motivating on their own.
- Smith, Nicholas H. "Expressivism in Brandom and Taylor." In Postanalytic and Metacontinental: Crossing Philosophical Divides. London: Continuum International Publishing Group, 2010.
The essay examines the idea of expressivism as it has been presented and defended by robert brandom and Charles Taylor. two features of what we ordinarily mean by the term 'expression' are distinguished, one of which provides an intuitive basis for understanding brandom's expressivist program, the other of which provides an interpretive key for understanding Taylor's version of expressivism. after looking briefly at the main tenets of Taylor's expressivism, the essay concludes by considering its relation to romanticism on the one hand, and to brandom's expressivist renewal of the enlightenment project on the other.
- Smith, Steven B. "Review of Hegel and Modern Society." Ethics 92, no. 4 (Jul., 1982): 764-765. In English. http://www.jstor.org/stable/2380409.
- Sneddon, Andrew. "Advertising and Deep Autonomy." Journal of Business Ethics 33, no. 1 (2001): 15-28.
- Snell, R. J. "Alvin Plantinga, Charles Taylor, and Apologetics in a Secular Age: A Review Essay." Philosophia Christi 11, no. 2 (2009): 445-452.
- Sockness, Brent. "Schleiermacher and the Ethics of Authenticity : The "Monologen" of 1800." Journal of Religious Ethics 32, no. 3 (2004): 477-517.
- Sointu, Eeva and Linda Woodhead. "Spirituality, Gender, and Expressive Selfhood." Journal for the Scientific Study of Religion 47, no. 2 (2008): 259-276.
- Solbrekke, Tone Dyrdal and Karen Jensen. "Learning the Moral Order of Professions: The Contrasting Approaches of Nursing and Clinical Psychology." Learning in Health and Social Care 5 (December, 2006): 181-193.
- Soll, Ivan. "Charles Taylor's Hegel." Journal of Philosophy 73 (11/04, 1976): 697-709.
- Sparrow, M. "Charles Taylor and John Milbank: A Footnote." New Blackfriars 76, no. 890 (1995): 88.
- Sparshott, Francis. "Review of Sources of the Self." Canadian Philosophical Reviews 11 (1991): 74-77.
- Sparti, Davide. "Beyond the Politics of Recognition: Arendt, Cavell, and the Reappraisal of the Relationship between Identity and Recognition." Teoria Politica 21, no. 2 (2005): 107-130. In Italian.
- Spence, Keith. Charles Taylor : Modernity, Freedom and Community. Cardiff: University of Wales Press, 2004.
- Splitter, L. "Authenticity and Constructivism in Education." Studies in Philosophy and Education 28, no. 2 (2009): 135-151.
- Sprigge, Timothy L. S. "Final Causes." Aristotelian Society: Supplementary Volume 45 (1971): 149-170.
- Springs, Jason A. "On Giving Religious Intolerance its due: Prospects for Transforming Conflict in a Post-Secular Society." Journal of Religion 92, no. 1 (01, 2012): 1-30.
An essay is presented re-examining the concept of religious intolerance within public discourse and political debate in 21st-century society. the author reviews the work of religious and political philosophers Charles Taylor and chantal mouffe, focusing on their views of ideological conflict resolution within the public sphere, agnostic pluralism, and post-secularism.
- Stauch, Marvin. "Natural
Science, Social Science, and Democratic Practice: Some Political
Implications of the Distinction between the Natural and the Human
Sciences." Philosophy of the Social Sciences 22, no. 3 (Sept., 1992): 337-356.
This article examines some of the contributions to the contemporary debate over the question of whether there is an important distinction to be made between the natural and the human sciences. in particular, the article looks at the arguments that Charles Taylor has put forward for the recognition of a radical discontinuity between these forms of science and then examines richard Rorty's objections to Taylor's distinction and argues that Rorty misunderstands the reasons for this distinction and thereby misses the political implications of failing to make such a distinction. in this regard, some arguments made by anthony giddens and john O'neill, respectively, around alfred schutz's "postulate of adequacy" are used to show how the social sciences must be conceived so as to avoid consequences inimical to the reproduction and maintenance of participatory, democratic institutions. (edited).
- Staude, John-Raphael. "Language, Narration and the Self." History of the Human Sciences 7, no. 2 (May, 1994): 141-149.
- Stech, Ondrej. "The Dialogue of Secular and Religious Perspectives (in Czech)." Filosofický Casopis 57, no. 5 (2009): 767-774. In Czech.
The article discusses contemporary debates about the relation between liberal society and religious-based views of man and social organisation. it draws in particular on the conceptions of Jürgen Habermas and Charles Taylor, which deal with contemporary conflicts about the place of religion in the public space. Habermas's conception considers the ideal state to be one of a maximally open, but still explicitly secular, space, in which there may, however, exist religious inspiration. Taylor criticises the viability of such a model from the point of view of equality -- in the background of his critique there is a different understanding of secularity, which, in his view, cannot play the role of a neutral arbiter because it is too tied up with certain social groups.
- Steele, Meili. "Explanation, Understanding, and Incommensurability in Psychoanalysis." In Allegory Revisited: Ideals of Mankind, edited by Anna-Teresa Tymieniecka. Dordrecht: Kluwer, 1994. 367-376.
- ———. "Recognizing Invisibility, Revising Memory." In The Visible and the Invisible in the Interplay between Philosophy, Literature and Reality (Analecta Husserliana Volume 75). Dordrecht: Kluwer Academic Pub, 2002.
- ———. "Ricoeur Versus Taylor on Language and Narrative." Metaphilosophy 34, no. 4 (July, 2003): 425-446.
Although ricoeur and Taylor are often grouped together, their conceptions of language, literature, and practical reason are very different. the first half of this essay focuses on ricoeur's theory of triple mimesis and narrative, showing how his attempt to synthesize kant, husserl, and structuralism results in a formalism that blocks out the ontological, hermeneutical, and historical dimensions of literature and practical reason. the second half of the essay develops Taylor's ontological conception of public imagination and illustrates the dynamics of this conception of language and interpretation by showing how literary works debate with each other over language, subjectivity, and reference. narrative does not just order; it argues.
- ———. Hiding from History: Politics and Publication Imagination. Ithaca: Cornell Univ Pr, 2005.
This book challenges an assumption at the heart of current debates in philosophy, political theory and cultural studies: That is impossible to reason through history. steele begins by looking at the ways that two influential schools of contemporary thought hide from history: Philosophies of public reason as espoused by such figures as Habermas, Nussbaum, and Rawls and poststructuralism as practiced by Butler, white, and foucault. the book introduces the concept of public imagination to show how the imaginative social spaces that citizens inhabit can be a place of public reasoning. steele engages a wide range of examples: Debates over the display of the confederate flag; ellison's exchange with arendt over school desegregation in little rock; the controversy surrounding goldhagen's 'hitler's willing executioners', and arguments over "the clash of civilizations.".
- Steffen, Lloyd. "Space for the Self: A Comparison of Yuasa Yasuo and Charles Taylor." In East-West Encounters in Philosophy and Religion. Long Beach: Long Beach, 1996.
- Steinfath, Holmer. "In Den Tiefen Des Selbst [Review of Quellen Des Selbst]." Philosophische Rundschau 38 (1991): 103-111. In German.
- ———. "Authentizität Und Anerkennung: Zu Charles Taylors Neuen Büchern the Ethics of Authenticity and the Politics of Recognition." Deutsche Zeitschrift Für Philosophie 41 (1993): 575-584. In German.
- ———. "Subtraktionsgeschichten Und Transzendenz. Zum Status Der >>modernen Moralischen Ordnung<<." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 599-622. In German.
- Steinfels, Peter. "Uncertainties about the Role of Doubt in Religion [Review of A Secular Age]." The New York Times (07/19, 2008): 4.
- ———. "Modernity and Belief." Commonweal 135, no. 9 (May 9, 2008): 14-21.
- Stepelevich, Lawrence. "Review of Hegel and Modern Society." The Review of Metaphysics 33 (1979): 448.
- Stephens, Michael J. "Review of Charles Taylor by Ruth Abbey." Ethics 113, no. 2 (January, 2003): 456.
- Stephenson, Jr,Max. "The ‘Permanent Things’ and the Role of the Moral Imagination in Organizational Life: Revisiting the Foundations of Public and Nonprofit Leadership." Administrative Theory and Praxis 29, no. 2 (June, 2007): 260-277.
- Stern, Robert. "Taylor, Transcendental Arguments, and Hegel on Consciousness." Revista De Filosofia (Mexico) 44, no. 132 (01/01, 2012): 17-38.
In this paper, I consider Charles Taylor's classic article "The Opening Arguments of the 'Phenomenology'", in which Taylor presents an account of the Consciousness chapter of the 'Phenomenology' as a transcendental argument. I set Taylor's discussion in context and present its main themes. I then consider a recent objection to Taylor's approach put forward by Stephen Houlgate: namely, that to see Hegel as using transcendental arguments would be to violate Hegel's requirement that his method in the 'Phenomenology' needs to be presuppositionless. I concede that Houlgate's criticism of Taylor has some force, but argue that nonetheless Taylor can suggest instead that though Hegel is not offering transcendental arguments here, he can plausibly be read as making transcendental claims, so that perhaps Houlgate and Taylor are not so far apart after all, notwithstanding this disagreement.
- Stillman, Peter G. "Review of Hegel." The Journal of Politics 38, no. 4 (Nov., 1976): 1044-1046. In English. http://www.jstor.org/stable/2129509.
- Stock, Femke. "Imaginaries Imagined: A Discussion of Charles Taylor's 'Modern Social Imaginaries'." Ars Disputandi 6 (2006): 1-9.
- Stojanov, Krassimir. "Review of Das Unbehagen an Der Monderne." Synthesis Philosophica 11 (1996): 254-258.
- ———. "Personal Identity and Social Change: Toward a Post-Traditional Lifeworld." Philosophy in the Contemporary World 6, no. 1 (Mar., 1999): 55-60.
Post-traditional identity is formed through participation in a kind of intersubjectivity which has a reflexive and universal structure. I explain this model of intersubjectivity by means of a comparative analysis of two opposite concepts of interpersonal communication, respectively of the relationship between I and we--namely those of Charles Taylor and Jürgen Habermas. (edited).
- Stokkeland, Jon Morgan. "Man as Self-Interpreting being / Mennesket Som Selvfortolkende Vesen - Del 1: Et Essay Om Drom, Vitenskap Og Spykisk Realitet Sett i Lys Av Sentrale Tema Hos Charles Taylor Og Donald Meltzer." Psyke and Logos 25, no. 2 (2004): 762-801. In Norwegian.
- Stoljar, Natalie. "Informed Consent and Relational Conceptions of Autonomy." Journal of Medicine and Philosophy 36, no. 4 (August 01, 2011): 375-384.
The received view in medical contexts is that informed consent is both necessary and sufficient for patient autonomy. this paper argues that informed consent is not sufficient for patient autonomy, at least when autonomy is understood as a “relational” concept. relational conceptions of autonomy, which have become prominent in the contemporary literature, draw on themes in the thought of Charles Taylor. I first identify four themes in Taylor's work that together constitute a picture of human agency corresponding to the notion of agency implicit in relational accounts of autonomy. drawing on these themes, I sketch two arguments against the position that informed consent secures autonomy. the first is that informed consent is an “opportunity” concept whereas autonomy is an “exercise” concept; the second is that informed consent requires merely weak evaluation and not strong evaluation. on Taylor's analysis of agency, strong evaluation is required for agency and for autonomy.
- Stone, Jerome A. "Philip Hefner and the Modernist/Postmodernist Divide." Zygon: Journal of Religion and Science 39, no. 4 (Dec., 2004): 755-772.
Philip hefner is part of neither the dominant western paradigm nor the usual postmodernist reaction against it. he belongs within an anglo-american viewpoint that also is within neither the dominant western nor the postmodernist paradigm. herein I sketch the differences between these paradigms. I elaborate hefner's theology of the created cocreator to show where hefner contrasts with them and then contrast his ideas with those of two contemporary theologians who fit into the second paradigm, george lindbeck and mark C. Taylor.
- Stout, Jeffrey. "Review of A Catholic Modernity?" Philosophy in Review (Comptes Rendus Philosophiques) 21, no. 6 (2001): 425-427.
- Strasser, Peter. "Bedingungslose Liebe. Charles Taylors Katholische Modernität." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 755-779. In German.
- Strauss, Claudia. "The Imaginary." Anthropological Theory 6 (September, 2006): 322-344.
- Strike, Kenneth A. "Taylor, Equality, and the Metaphysics of Persons." Philosophy of Education: Proceedings of the Annual Meeting of the Philosophy of Education Society (1996): 197-202.
- Suárez Rivero, David. "Argumentos Trascendentales." Revista De Filosofia (Mexico) 44, no. 132 (01/01, 2012): 7-16. In Spanish. http://search.ebscohost.com/login.aspx?direct=true&AuthType=ip,url,uid,cookie&db=phl&AN=PHL2196933&site=ehost-live.
- Sugarman, Jeff. "Persons and Moral Agency." Theory Psychology 15, no. 6 (2005): 793-811.
- Sullivan, J. David. "[Untitled]." German Studies Review 3, no. 1 (Feb., 1980): 140-141. In English. http://www.jstor.org/stable/1429500.
- Sullivan, John. "Review of the Ethics of Authenticity." Heythrop Journal 35 (1994): 346-347.
- Sullivan, Shannon. "On 'Revealing Whiteness': A Reply to Critics." Journal of Speculative Philosophy 21, no. 3 (2007): 231-242.
Responding to comments on 'revealing whiteness' by charles mills, paul Taylor, and cynthia willett (in the same volume), this essay clarifies the main goals of the book and sketches the author's subsequent work on transforming the lived category of whiteness into something other than a category of racial domination.
- Sutherland, N. S. "[Untitled]." The Philosophical Quarterly 15, no. 61 (Oct., 1965): 379-381. In English. http://www.jstor.org/stable/2218276.
- Szacki, Jerzy. "Aus Einem Fernen Land: Kommentar Zu Taylor." Transit 5 (1993): 21-30. In German.
- Szahaj, Andrzej. "Charles Taylor on Freedom." In Charles Taylor's Vision of Modernity: Reconstructions and Interpretations, edited by Christopher Garbowski, Jan Paweł Hudzik and Jan Kłos. Newcastle upon Tyne: Cambridge Scholars Pub., 2009. 154-164.
- Taghavi, Seyed Mohammad Ali. "Taylor: Transcendental Conditions of Human Agency and Two Versions of Liberalism." International Journal of Humanities 17, no. 2 (2010): 55-71. http://profdoc.um.ac.ir/articles/a/1020676.pdf.
Taylor argues that procedural liberalism is not viable, or is insensitive to the conditions of social and political possibility, since it cannot justify the political furtherance of common goods. this is because the ontology and epistemology behind it disregards the “transcendental conditions” of human identity and the “dialogical” way of its formation. Taylor’s own version of liberalism, on the other hand, does not eschew promoting collective goals, such as cultural survival, and is supported by these transcendental conditions. however, his charge of non-viability against the liberalism of rights, and his argument for a liberalism of promoting collective goods, on epistemological and ontological grounds, are not convincing. although he is right that rights-based theories of justice cannot account for promoting collective goals, such as a culture or a language, that liberal societies at large advance, these are goals that go beyond ensuring the survival of the society or its liberal characteristics, and are about preserving the distinctness of the society.
- Taladriz, Francisco Cañón. "Las Relaciones Entre Etica y Lenguaje En La 'Era De La Ciencia'." Logos: Revista De Filosofía 22 (1994): 97-106. In Spanish.
- Tam, Henry B. Communitarianism: A New Agenda for Politics and Citizenship. New York: New York University Press, 1998.
- Tambornino, John. The Corporeal Turn: Passion, Necessity, PoliticsRowman & Littlefield, 2002.
- ———. "Charles Taylor: Thinking and Living Deep Diversity Mark Redhead." Perspectives on Politics 1, no. 3 (2003): 594-595.
- Taussig, Sylvie, ed. Charles Taylor. Religion Et sécularisation. Paris: CNRS Éditions, 2014. 281. In French. http://lectures.revues.org/14084.
- ———. "Une Introduction à La Lecture De L’Âge Séculier ." In Charles Taylor. Religion Et sécularisation, edited by Sylvie Taussig. Paris: CNRS Éditions, 2014. 27-50. In French.http://lectures.revues.org/14084
- Taylor, Charles, Richard Rorty, and Hubert L. Dreyfus. "A Discussion." The Review of Metaphysics 34, no. 1 (September, 1980): 47-56. http://www.jstor.org/stable/20127458.
- Taylor, Charles. "Modern Social Imaginaries." Review of Politics 66, no. 3 (2004): 519.
- ———. "Świecka Epoka i Różne Ścieżki Wiary." Miesięcznik "Znak" 665 (October, 2010). In Polish. http://www.miesiecznik.znak.com.pl/index.php?tekst=4179
Notes: Koniec religii czy różne ścieżki wiary? : debata z Charlesem Taylorem.
- ———. "Replik." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 821-861. In German.
- Taylor, E. "Review of Varieties of Religion Today: William James Revisited, Charles Taylor." Journal of Moral Education 32, no. 4 (2003): 437-439.
- Taylor, Gary and Helen Hawley. "Health Promotion and the Freedom of the Individual." Health Care Analysis 14 (March, 2006): 15-24.
- Taylor, James Stacey. "Review of Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question." Eidos: The Canadian Graduate Journal of Philosophy 15, no. 1 (Jan., 1998): 103-108.
- Taylor, Paul C. "Fantastic Notions." In The Philosophical I: Personal Reflections on Life in Philosophy. Lanham: Rowman & Littlefield, 2002.
Paul C. Taylor explores his initial interests in philosophy, how he intended to be a medical doctor and ended up studying philosophy, who influenced him and the direction of his philosophical interests. he writes about his early experience of being introduced to philosophy through the work of john lachs, his morehouse experience, his graduate work at rutgers, new brunswick, his philosophical affinity for pragmatism and turn to john dewey, and his work on the philosophy of race.
- Teehan, John. "In Defense of a Naturalism." Journal of Speculative Philosophy 10, no. 2 (1996): 79-91.
Charles Taylor has identified naturalism as a cause of much confusion and misunderstanding in modern moral philosophy, while leaving open the possibility that there may be some more acceptable "sophisticated" form of this world view. this article argues that dewey's pragmatic naturalism is such a form. it avoids the errors cited in Taylor's critique and is compatible with many aspects of Taylor's philosophy. areas of remaining disagreement are also discussed.
- Temelini, Michael. "Dialogical Approaches to Struggles Over Recognition and Distribution." Critical Review of International Social and Political Philosophy (04/15, 2013): 1-25. http://www.tandfonline.com/eprint/bMBkSz6mVkBGHz3AMgnq/full#.UhPPEmR4ZA4
- Terlinden, Luc. Le Conflit Des Interiorites: Charles Taylor Et L'Interiorisation Des Sources Morales: Une Lecture Theologique a La Lumiere De John Henry Newman. Roma: Editiones Academiae alfonsianae, 2006. In French.
- Terpstra, Marin J. "Openbaring
En Openbaarheid: Webervariaties: Overwegingen Bij Recente Studies Van
Charles Taylor Over Religie Als Publieke Zaak." Tijdschrift Voor Filosofie 67, no. 2 (2005): 325-346. In Dutch.
Recent publications by Charles Taylor ('varieties of religion today, modern social imaginaries') have considered the meaning of religion in modern secularized society, especially with regard to the construction of political identities. this critical study points to an inconsistency in Taylor's approach to religion. the paper argues that a political philosophy should be mindful of the consequences of Taylor's remarks in the field of the philosophy of religion. in order to do this, use is made of carl schmitt's notion of 'political theology' and his thesis concerning the 'anti-roman affect" in the political history of the west. any political philosophy that is prepared to consider the relations between 'politics' and 'religion' should take into account the varieties of religion and their impact on politics. (edited).
- Teske, Nate. "Review of Charles Taylor's "Sources of the Self"." Berkeley Journal of Sociology 35 (1990): 159-165. In English. http://www.jstor.org/stable/41035504.
- Tester, Keith. "Multiculturalism, Catholicism and Us." New Blackfriars 91, no. 1036 (2010): 665-676. http://onlinelibrary.wiley.com/doi/10.1111/nbfr.2010.91.issue-1036/issuetoc.
Taylor addresses A secular age to an ?us? identified with the west. in this way the book is particularised and entered into a conversation. it is a prime example of the multiculturalism Taylor acclaims. however the paper argues that the commitment to multiculturalism forces A secular age to downplay the importance of catholicism as an institution. it is contended that the book is a great work of catholicity (small ?c?) but in need of more catholicism (capital ?C?).
Notes: Symposium on Charles Taylor with his responses.
- Thibaud, Paul. "Jacques Maritain, Charles Taylor Et Le Malaise De La Modernité." In Charles Taylor Et l'Interprétation De l'Identité Moderne, edited by Guy Laforest and Philippe de Lara. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 203-213. In French.
- Thiebaut, Carlos. Los Limites De La Comunidad. Madrid: CSIC, 1992. In Spanish.
"The limits of community" opens with an overall philosophical presentation of the liberal-communitarian debate. two chapters are dedicated specifically to C Taylor and A MacIntyre and a third to the different political positions in the arena (walzer, sandel, dworkin) and to the political ambiguities of the communitarian positions. certain communitarian critiques of the philosophical presuppositions of liberalism are acknowledged but its superiority is finally recognized regarding the conception of a reflexive moral and political subject constituted in multinormative spheres of interaction in complex societies. finally, the recent work of J Rawls and J Habermas is considered from this perspective.
- ———. "Charles Taylor: On the Improvement of our Moral Portrait (Moral Realism,History of Subjectivity and Expressivist Language)." Praxis International 13 (1993): 126-153.
- ———. "Un Relato Para Fortalecer El Yo." Revista De Libros, no. 3 (Mar., 1997): 11-12. In Spanish. http://www.jstor.org/stable/30228400.
- Thomä, Dieter. "Schwierigkeiten Mit Dem Müssen: Überlegungen anläßlich Der these Von Charles Taylor, Das Leben Müsse Als Geschichte Gelebt Werden." Deutsche Zeitschrift Für Philosophie 44, no. 4 (1996): 635-653. In German.
- Thomas, Alan. " Review of Charles Taylor Dilemmas and Connections: Selected Essays." Notre Dame Philosophical Reviews (January 1, 2012). http://ndpr.nd.edu/news/28186-dilemmas-and-connections-selected-essays/.
- Thompson, Audrey. "Philosophers as Unreliable Narrators." Philosophy of Education: Proceedings of the Annual Meeting of the Philosophy of Education Society (2005): 60-68.
- Thompson, Simon. The Political Theory of Recognition. UK: Polity, 2006.
- Thomson, Iain. "Transcendence and the Problem of Otherworldly Nihilism: Taylor, Heidegger, Nietzsche." Inquiry 54, no. 2 (April, 2011): 140-159.
This paper examines Charles Taylor's case against complete secularization in 'A secular age' in the light of Nietzsche's and heidegger's critiques of the potential for nihilism inherent in different kinds of philosophical appeals to "transcendence". the heideggerian critique of metaphysics as ontotheology suggests that the theoretical pluralism Taylor rightly embraces is more consistently thought of as following from a robust ontological pluralism, and that Taylor's own commitment to ontological monism seems to follow from his own desire to leave room in his theoretical account for an ontotheological creator God who stands outside the world and ultimately unifies its meaning. the Nietzschean critique contends that any such appeal to something that transcends the limits of human finitude remains nihilistic, insofar as such valorizations of the otherworldly undermine our capacity to appreciate and experience the genuine meaningfulness of human existence in its this-worldly finitude. the paper explores Taylor's response to this Nietzschean critique, showing that Taylor "deconstructs" the crucial distinction between immanence and transcendence that any "exclusively humanist" worldview must presuppose. Taylor's response only partly resolves the problem, however, because the Nietzschean can still draw a defensible distinction between legitimate and meaningful appeals to transcendence and illegitimate and nihilistic ones. the paper concludes by suggesting that traditional appeals to a transcendent creator God, a heavenly afterlife, and so on, continue to run afoul of Nietzsche's critique of the nihilism of otherworldliness, and that we would do better to explicitly abjure such otherworldly appeals.
- Thomson, Judith Jarvis. "Comment." Proceedings of the Seventh Inter-American Congress of Philosophy 1 (1967): 268-277.
- Thoresen, Lisbeth. "A Reflection on Cicely Saunders' Views on a Good Death through the Philosophy of Charles Taylor." International Journal of Palliative Nursing 9, no. 1 (2003): 19-24.
- Thunder, David. "The Flattening of Time [Review of Charles Taylor's Modern Social Imaginaries]." The Review of Politics 66, no. 3 (Summer, 2004): 519-521. In English. http://www.jstor.org/stable/4149195.
- Tierney, Thomas F. "Punctual Selves, Punctual Death and the Health-Conscious Cogito: Descartes' Dead Bodies." Economy and Society 41, no. 2 (2012): 258-281. In English. http://www.tandfonline.com/doi/full/10.1080/03085147.2011.635436.
This paper reflects critically on the late-modern obsession with health by presenting descartes as analmost ideal type of the health-conscious subject. descartes’ life, works and death are interpreted from the unlikely combination of the theoretical perspectives of Charles Taylor and jean baudrillard. despite significant differences, both of these theorists rely heavily on weber's concept of disenchantment, and each develops a ‘punctual’ concept in their analysis of modernity. specifically, the paper combines Taylor's ‘punctual self’, which can remake itself at will, with baudrillard's ‘punctual death’, which presents death as a meaningless terminus. viewing descartes through these punctual concepts, it becomes clear that the extensive anatomical investigations he conducted throughout his career shaped his uniquely modern stance towards death and health. however, descartes maintained an ambivalent relationship with traditional conceptions of death and health, which prevented him from fully embracing modern health-consciousness. the paper concludes with a reconsideration of descartes’ ‘premature’ death, which invites critical reflection on the role that the predictable behaviour of health-conscious subjects plays in the ever-expanding biomedical order.
- Todd, Douglas. "Secularization the Best Thing for Religion." Vancouver Sun (August 6, 2011). http://www.vancouversun.com/life/Secularization+best+thing+religion/5216473/story.html.
- Tolson, Jay. "Why God Won't Die: Review of A Secular Age." Wilson Quarterly 32, no. 1 (Winter, 2008): 107-108. http://www.jstor.org/stable/40262356.
- Tonelli, Debora. "La Riflessione Etica Di Charles Taylor." Paradigmi 20 (2002): 101-129.
- ———. "Charles Taylor a Colloquio Con I Classici." Idee: Rivista Di Filosofia 56-57 (2004): 255-264. In Italian.
- ———. "Review of Charles Taylor: Ermeneutica Del sé, Etica e Modernità," Teoria: Rivista Di Filosofia 24, no. 1 (2004): 216-217. In Italian.
- Tong, Shijun. "Multiple Modernities, Strauss, and Contemporary Epistemology: Charles Taylor Meets Chinese Scholars in Shanghai." Dao 3 (Summer, 2004): 299-306.
- Tonti-Filippini, Nicholas. "Religion in a Secular Society [Review of A Secular Age]." Quadrant 59, no. 2 (Sept., 2008): 82.
- Topper, Keith. "In Defense of Disunity: Pragmatism, Hermeneutics, and the Social Sciences." Political Theory 28, no. 4 (2000): 509-539.
- Torralba Roselló, Francesc. "El Poder De La Religión En La Esfera Pública [Review of the Power of Religion in the Public Sphere]." Comprendre: Revista Catalana De Filosofia 13, no. 2 (2011): 133-135. In Spanish.
- Torrance, Steve. "In Search of the Enactive: Introduction to Special Issue on Enactive Experience." Phenomenology and the Cognitive Sciences 4, no. 4 (Dec., 2005): 357-368.
In the decade and a half since the appearance of varela, thompson and rosch's work 'the embodied mind', enactivism has helped to put experience and consciousness, conceived of in a distinctive way, at the forefront of cognitive science. there are at least two major strands within the enactive perspective: A broad view of what it is to be an agent with a mind; and a more focused account of the nature of perception and perceptual experience. the relation between these two strands is discussed, with an overview of the papers presented in this volume.
- Torrens, James. "AT LARGE in a Secular Age." Human Development 32, no. 4 (Winter2011, 2011): 40-41.
The article offers the insights of moral philosopher Charles Taylor on the give and take between belief and unbelief jostle. Taylor states that the call in following jesus christ and incorporating his church is a strong and loud pull of belief in him. he also discusses transgression in self-fulfillment, life dissatisfaction, and the role of expressive individualism on religious quest.
- Tovar, Marcela. "The Imaginary Term in Readings about Modernity: Taylor and Castoriadis' Conceptions." Revista De Estudios Sociales 9 (June, 2001): 31-38.
- Trabant, Jürgen. "Habermas Liest Humboldt." Deutsche Zeitschrift Für Philosophie 41, no. 4 (1993): 639-651. In German.
- Trianni, Paolo. "Dall'Idea all'Immanente: Annotazioni Intorno Al Rapporto Tra Concettualizzazione Filosofica e Immaginario Storico." Gregorianum 94, no. 1 (01/01, 2013): 153-160. In Italian.
- Tuck, Richard. "Rights and Pluralism." In Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, edited by James Tully and Daniel M. Weinstock. Cambridge: Cambridge University Press, 1994. 159-170. In English. http://dx.doi.org/10.1017/CBO9780511621970.012.
- Tugendhat, Ernst. "Korreferat Zu Charles Taylor: 'what is Human Agency?'." In Philosophische Aufsätze. Frankfurt: Suhrkamp, 1991. 441-452. In German.
- Tully, James. "Wittgenstein and Political Philosophy: Understanding Practices of Critical Reflection." Political Theory 17 (1989): 172-204.
- ———. Philosophy in an Age of Pluralism. Cambridge: Cambridge University Press, 1994.
Charles Taylor is one of the leading philosophers of the present age. this collection of original essays by distinguished philosophers is the first attempt at a comprehensive assessment of his work from a wide range of perspectives. the central theme is the pluralism of Taylor's approach and the plurality of the problems he addresses. language, history, politics, ethics, science, truth and method are discussed by scholars such as richard Rorty, sir isaiah berlin, quentin skinner and clifford geertz. Taylor replied and rearticulates his own views.
- Tully, James and Daniel M. Weinstock, eds. Philosophy in an Age of Pluralism. Cambridge: Cambridge University Press, 1994. In English. http://dx.doi.org/10.1017/CBO9780511621970
This is the first comprehensive evaluation of Charles Taylor's work and a major contribution to the leading questions in philosophy and the human sciences as they face an increasingly pluralistic age. Charles Taylor is one of the most influential moral and political philosophers of our time, and these essays address topics in his thought ranging over the history of philosophy, truth, modernity and postmodernity, theism, interpretation, the human sciences, liberalism, pluralism and difference.
- Tuozzo, Thomas. "The General Account of Pleasure in Plato's 'Philebus'." Journal of the History of Philosophy 34, no. 4 (Oct., 1996): 495-513.
- Turner, Daniel. "The Sources of Secularism: An Encyclopedia Work shows the Complexity of Modern Unbelief [Review of A Secular Age]." National Catholic Reporter 44, no. 27 (9/5, 2008): 19.
- Turner, Leigh. "Towards a Secular Society? Not at all [Review of Varieties of Religion Today]." Literary Review of Canada (July/August, 2002): 24-25.
- Turner, Stephen P. "Social Theory without Wholes." Human Studies 7 (1984): 259-284.
Through a discussion of change in social attempts, the premises of writers like dunn, Taylor, and giddens, about the relation between social theory and the idiom of practice are examined, with the aim of showing what a non-foundationalist understanding of the explanatory and practical character of social theory would be. examples from politics and organizational theory form the basis of the discussion.
- Tyszka, K. "Dialogic Society - the Crisis of Social Communication in Poland." Polish Sociological Review 163 (2008): 297-309.
- Tzeng, Hann-tong. "Rationality and Logical Consistency - Discussing from Taylor's Viewpoint." Philosophical Review (Taiwan) 18 (1995): 159-186.
It is unquestionable that "rationality" is one of the most important terminologies used in modern philosophy. in most cases, people take the logical consistency as a key criterion of rationality. Charles Taylor adjusted this opinion in his paper titled "rationality". I am not quite satisfied with Taylor's resolution on the problem of rationality.(edited).
- Uberoi, J. P. S. "Review of Social Theory as Practice." Contributions to Indian Sociology 18 (1984): 148.
- Urban Walker, Margaret. "Career Selves." In Moral Understandings. Oxford: Oxford Scholarship Online Monographs, 2008. 137-161.
- Urbinati, Nadia. "Review of A Secular Age." European Journal of Sociology 49 (2008): 462-466.
- Uribe Botero, Ángela. "Entre Los Tunebo y Los U'Wa: El Lugar De Los Argumentos Históricos En Favor De Los Derechos De Grupo." Estudios De Filosofia 28 (Aug., 2003): 143-158. In Spanish.
The purpose of this article is to strengthen the links between reasons of justice and historical reasons in order to justify the recognition of certain rights for cultural groups. I try to show that in the struggles to defend the preservation of some cultures it is not marginal, but rather essential, the fact that this defense arises from an exclusion history. considering some examples, in the first part of the paper I intend to integrate some of the features that, from Charles Taylor's point of view, constitute identity, to the stages that, according to luis villoro, are involved in the projection of a model of justice. in the second part, I recount some episodes of the U'was's recent process of territorial recuperation in columbia. the purpose of telling that story is to strengthen the relationship that, from luis villoro's point of view, exists between exclusion stories and the consolidation processes of justice. (edited).
- Utz, Stephen. "On Teleology and Organisms." Philosophy of Science 44 (June, 1977): 313-320.
- Valadier, Paul. "L'Âge Séculier." Archives De Philosophie 74, no. 3 (July, 2011): 529-530. In French.
- Van den Beld, Ton. "Moral Incapacities." Philosophy 72, no. 282 (Oct., 1997): 525-536. http://journals.cambridge.org/abstract_S0031819100062392.
The paper argues that bernard williams does not succeed in giving a convincing account of the phenomenon he considers to be a real moral incapacity, or impossibility (which is to be distinguished from a psychological impossibility). an alternative interpretation of it, proposed by craig Taylor, does not seem to fare any better. the suggestion finally is to view the matter in an Aristotelian/McDowellian light. if we do so the possibility opens up to understand the phenomena in terms of abilities rather than in terms of real incapacities or impossibilities.
- Van der Merwe, W. L. "Cultural Relativism and the Recognition of Cultural Differences." South African Journal of Philosophy 18, no. 3 (August, 1999): 313-330.
The demand for the recognition of cultural differences is central to a number of debates associated with multiculturalism. following Charles Taylor's analysis of the relation between modernity and cultural pluralism, it is argued that the demand of cultural relativism, namely, that the equal value of cultures should be recognized, is not justifiable. this, however, should not serve as an excuse for underestimating the significance of cultural differences or for ethnocentric indifference towards the claim for recognition. (edited).
- Van Die, Marguerite. "Secularism and Freedom of Conscience." Journal of Church & State 54, no. 4 (12, 2012): 648-650.
- Van Herck, Walter. "Charles Taylor En De Visionaire Vermogens Van William James." Bijdragen, Tijdschrift Voor Filosofie En Theologie 65, no. 2 (2004): 226-238. In Dutch.
Occasioned by the recent publication of the dutch translation of 'varieties of religion today' this critical notice tries to present and discuss Charles Taylor's main arguments in that book. his treatment of william james and his historical assessment of our contemporary religious situation are thought to have enormous diagnostic value.
- Van Leeuwen, Bart. "Multiculturalisme, Erkenning, Onverschilligheid." Tijdschrift Voor Filosofie 62, no. 3 (2000): 573-585. In Dutch.
- Van Leeuwen, Bart, de Le Lombo, and Charles Taylor. "Charles Taylor on Secularization: Introduction and Interview." Ethical Perspectives: Journal of the European Ethics Network 10, no. 1 (2003): 78-86.
According to Charles Taylor secularization is not so much a process that has developed on neutral epistemic grounds, but rather on moral and spiritual grounds. one aspect of this process is the turn to 'personal religion' mediated by the reformation. this shift fits a broad cultural pattern that arose during modernity and that he refers to as the ethics of authenticity. this led not only to a rise in new kinds of religion and spirituality, but also in the number of people who are declaring themselves to be atheist or agnostic. in the interview, Taylor explains how this process can be interpreted in terms of a gradual shift from a hierarchical social imaginary, where God is present in the sacred, to a horizontal social imaginary in the form of a providential design. he also discusses how the backlash against multiculturalism might be related to the process of secularization.
- Van Niekerk, Anton. "Relativism Versus Ethnocentrism?" South African Journal of Philosophy 12, no. 2 (May, 1993): 31-37.
The article deals with the claim, often made in the literature, that ethnocentrism and relativism represent the only two consistent positions regarding conceptions of the rationality of human sciences. the article argues for the untenability of this presentation of the problem, and develops, in discussion with richard Rorty, peter winch, Charles Taylor, clifford geertz and others, an alternative view in which the rationality of human sciences is understood in terms of the development of a 'language of perspicuous contrast' in which the dichotomy between ethnocentrism and relativism is transcended.
- Van Parijs, Philippe. "Justice Libérale Et Solidarité Nationale." In Charles Taylor Et l’interprétation De l’identité Moderne, edited by Guy Laforest and Philippe de Lara. Paris;Sainte Foy;: Centre Culturel International de Cerisy-la-Salle, Cerf;Les Presses de l'Université Laval;, 1998. 171-184. In French.
- Vance, Robert L. "Moral being in Contemporary Views of the Self." Dialogue: Canadian Philosophical Review 45, no. 4 (Fall, 2006): 713-729.
- Vanheeswijck, Guido. "Transcendentie Als Taboe: Het Katholicisme Van Charles Taylor." Streven 68, no. 6 (2001): 496-558. In Dutch.
- ———. "Hamanns Metakritiek En De Bronnen Van De Angelsaksiche Cultuurfilosofie [Hamann's Metacriticism and the Sources of Anglo-Saxon Philosophy of Culture]." Bijdragen, Tijdschrift Voor Filosofie En Theologie 66, no. 3 (2005): 272-300. In Dutch.
- ———. "Charles Taylor En Het Zig-Zag Parcours Van De Westerse Secularisering." Tijdschrift Voor Filosofie 70, no. 2 (2008): 373-395. In Dutch.
- ———. "Tolerance from a Religious Perspective: A Response to Susan Mendus." Bijdragen, Tijdschrift Voor Filosofie En Theologie 71, no. 4 (2010): 438-445.
In his reply, guido vanheeswijck expresses his agreement to the central 'hunch' of mendus's article with regard to the status of the political standard narrative about the liberal view on the relation between religion and violence. however, taking some distance from mendus, he tries to make it clear that the relation between violence and religion is obvious, but not inevitable (contra skinner) and that the tensions between religion and modernity -- couched in a terminological contrast between enchantment and disenchantment -- are palpable indeed but not inescapable (contra larmore).
- ———. "The Concept of Transcendence in Charles Taylor's Later Work." Currents of Encounter 42 (2011): 67. http://connection.ebscohost.com/c/essays/78077125/concept-transcendence-charles-taylors-later-work.
An essay is presented on philosopher Charles Taylor's work with reference to the concept of transcendence. The author states that the concept of the incomprehensible God in Western culture and its evolution is depicted in Taylor's work. The author highlights the secularization drawn from the influence of the image of God as the "other." Taylor defines Christianity as the religion of departure from religion.
- ———. "Dilemmas and Donnections: Selected essays, by Charles Taylor." Heythrop Journal 54, no. 3 (05, 2013): 435-439.
- Vanney, María Alejandra. "Review of A Secular Age." Anuario Filosofico 41, no. 1 (2008): 207-210.
- Velasco-Gomez, Ambrosio. Resurgimiento De La Teoria Politica En El Siglio XX: Filosofia, Historia y Tradicion. Coyoacan: Universidad Nacionale de Mexico, 1999.
- Veldsman, DP. "What does the End of Traditional Metaphysical Language about God Mean? in Conversation with New Testament Scholar Andries Gideon Van Aarde on His Understanding of a Post-Secular Spirituality." Hervormde Teologiese Studies 67, no. 1 (2011).
- Velek, Josef. "Review of Multikulturalismus Und Die Politik Der Anerkennung." Filosficky Casopis 42 (1994): 703-706. In German.
- Vianu, Stefan. Etika Autonomie a Autenticity. Morální a Politická Filosofie. Praha: Filosofia, 1997. In Romanian.
- ———. "Norms and Values in the Contemporary Philosophy." Revista De Filosofie (Romania) 49, no. 5-6 (Sept., 2002): 523-530. In Romanian.
This article presents aspects of the norm and value problem in the contemporary philosophy by referring to the interpretation of the conception on the relation between ethics and culture with Jürgen Habermas and Charles Taylor. based on the presented investigations we can see that norms are universal, and cultures particular; while cultures have their own universal value in Taylor's conception of a hegelian type.
- Vidanec, Dafne. "The Modern Man in the Precipice between Descartean Ideal of Morality and the (Post)Modern Cultural Habitus (in Croatian)." Filozofska Istrazivanja 109, no. 28 (2008): 137-154. In Croatian.
This presentation tends to research, clarify and interpret the role and the significance of the cogito in relationship with man's moral action and generally, with the theory of morality of the modern Canadian philosopher, theorist and thinker Charles Taylor. does reason indeed hold exclusive supremacy over man's actions and how does one explain and understand the crisis of the modern man's ethos in the light of reason, and try to find an adequate solution for the issue of a global morality crisis, which has taken over the entire civilization of our time? -- are only some among a number of similar questions that will be discussed in this paper. (edited).
- ———. „'Homo religiosus' u postmoderno vrijeme: od transcendencije do u rezidenciju“ ['Homo religiosus' in the Postmodern Age: from Transcendence to the Residency]. In Ivan Antunović (ed.), Vjera i politika/Zbornik radova međunarodnog znanstvenog simpozija održanog u Zagrebu 15. prosinca 2007., Zagreb 2009, str. 187-212. In Croatian.
- ———. “Living, Thinking and Acting in a Secular Age. Reflections on Taylor’s Interpretation of the Religion Issue” u: Integration Religiöser Pluralität – Philosophische und Theologische Beiträge zum Religionsverständnis in der Moderne, Hans-Peter Grosshans i Malte Dominik Krüger (ur.), Evangelische Verlagsanstalt Leipzig, 2010, str. 139-158.
- ———. „Relevantnost etike identiteta u javnoj upravi“ [The Relevance of the Ethics of Identity in the Public Administration]. In Vlado Belaj (ed.), Zbornik radova druge međunarodne konferencije Razvoj javne uprave, Hrvatski dom Vukovar/Veleučilište L. Ružička, Vukovar, 11. i 12. svibnja 2012., pp. 633-652. In Croatian.
- ———. "Aristotelova Ideja Nepokretnog Pokretača: Komparativno-Refleksivni Pristup Problemu." Metodički Ogledi 18, no. 2 (2012). In Croatian. http://hrcak.srce.hr/82315.
Nadahnuta izabranim mislima i komentarima a conto aristotelova filozofskog projekta, posebice onog segmenta koji se tiče filozofove koncepcije boga eksplicirane u lambdi (metafizika), kao i njegova pristupa mišljenju te doprinos teoriji spoznaje i filozofiji općenito, autorica želi istražiti i propitati mogućnost dodirnih točaka filozofskoga govora o čovjeku kao biću koje predstavlja čudo spoznaje (N. skledar); biću kojemu je žudnja za spoznajom inherentna (aristotel) te, naposljetku, biću kojemu je spoznavanje prvi korak prema otkrivanju vlastitoga identiteta (ch. Taylor). drugim riječima, autorica želi vidjeti može li nam aristotelova koncepcija nepokretnog pokretača poslužiti kao model za promišljanje osobnog identiteta, odnosno za utvrđivanje njegove moralne dimenzije. temu naznačenu u glavnom naslovu pokušat ćemo elaborirati u tri dijela: Prvi dio bavit će se općenito aristotelom, njegovim učenjem (o svijetu i čovjeku) s naglaskom na shvaćanje i tumačenje boga. drugi dio problematizira temeljnu koncepciju knjige lambda. U trećem dijelu elaborata autorica će se fokusirati na Taylorovu koncepciju osobnog identiteta, a kako je eksplicirana u njegovu najvažnijem filozofskom djelu sources of the self. Aristotle’s philosophical project, especially in the segments regarding his teaching about immovable firs mover explicated in his metaphysics, the book of lambda, was always a great inspiration not just to his followers, commentators, redactors and translators, but also for those who cannot hide admiration to his way of thinking or the way of positioning philosophical problems that are in the focus of his philosophical investigations. Aristotle’s contribution to the theory of knowledge and to the philosophy in general was undoubtedly the main impulse that motivated author of this artice to investigate and to rethink are there in aristotelian conception of God some traces that could serve as the methodological tool or base for investigating Taylor’s concept of personal identity grounded in Aristotle’s theology. in other words, the author has intention to show that the Aristotle’s idea of God as a certain way of thinking can be useful for understanding the moral base of personal identity. man as moral agent is a being who can be understood as a miracle of knowledge itself (skledar), as being with inherited crave of knowledge (Aristotle), nor as being who has deep sense of morality (Taylor). the theme that is announced in the main title of this elaboration the author will explicate as follows: The first part is focused on the aristotelian philosophical, anthropological and ethical account. in the second part of this elaboration we will discuss in detail Aristotle’s idea of God according to Aristotle’s teaching explicated in the book of lambda in metaphysics. the third part will be focused on Taylor’s conception of personal identity explicated widely in his the most popular philosophical work sources of the self, regarding some important information about Taylor’s philosophical orientation and his scientific, academic and political background that has formed his philosophical thinking.
- ———."Taylor, Charles." In Filozofski leksikon [Philosophical Lexicon], Stipe Kutleša (ed.), LZMK, Zagreb, 2012, pp. 1146-1147. In Croatian.
- Vielmetter, Georg. Die Unbestimmtheit Des Sozialen: Zur Philosophie Der Sozialwissenschaften. Frankfurt: Campus, 1998. In German.
- Vila-Chã, João,J. "La Narrazione Culturale Di Charles Taylor e Alcuni Suoi Effetti." Gregorianum 94, no. 1 (2013): 173-179. In Italian.
- Villa, Alberto Carlos Pantino. El Yo: Fundamento y Acción Politica: Una Lectura Politica De Charles Taylor. Medellín, Columbia: Universidad Pontificia Bolivariana, Escuela de Formación Avanzada, 2000. In Spanish.
- Villanueva, Enrique. "Retorno a Hegel." Critica: Revista Hispanoamericana De Filosofia 10 (August, 1978): 115-126. In Spanish.
On occasion of the appearance of charles Taylor’s "hegel", a reconsideration of Hegel’s main philosophical purpose is made. hegel's main task was to integrate everything into our subjectivity. this anti-romantic view is brought about by systematically overcoming a number of dualisms, i.e., concept-object, mind-body, etc. this task is eminently philosophical and one that current analytical philosophy is not attending but that could be done with enormous fruitfulness as Taylor’s book begins to show. this could be specially interesting for those that look towards a marxist-kind of philosophy.
- Vipond, Peter. "Review of Philosophical Papers, 1 and 2." Radical Philosophy 45 (1987): 52.
- Vitale, Ermanno. Il Soggetto e La Communità: Fenomenologia e Metafisica Dell'Identità in Charles Taylor. Torino: Giappichelli, 1996. In Italian.
- Vogel, Lawrence. "Charles Taylor's 'the Ethics of Authenticity and Multiculturalism and the Politics of Recognition''." International Journal of Philosophical Studies 1, no. 2 (Sept., 1993): 325-335.
- Vroom, H. M. "Review of Wat Betekent Religie Vandaag?" Philosophia Reformata 69, no. 1 (2004): 109-110. In Dutch.
- Waldron, Jeremy. "How we Learn to be Good [Review of Sources of the Self]." Times Literary Supplement (Mar. 23-29, 1990): 325-326.
- Walhout, Matthew. "Looking to Charles Taylor and Joseph Rouse for Best Practices in Science and Religion." Zygon: Journal of Religion and Science 45, no. 3 (Sept., 2010): 558-574.
People discussing science and religion usually frame their conversations in terms of essentialist assumptions about science, assumptions requiring the existence (but not the specification) of criteria according to which science can be distinguished from other forms of inquiry. however, criteria functioning at a level of generality appropriate to such discussions may not exist at all. essentialist assumptions may be avoided if science is understood within a broader context of human practices. in a philosophy of practices, to label a practice as "scientific" is to make a practically motivated provision for a way of speaking. Charles Taylor and joseph rouse have produced complementary philosophies of practice that promote this kind of understanding. in this essay I review the work of Taylor and rouse, identify apparent residues of essentialism that each seems to harbor, and offer a resolution to some of their disagreements. I also criticize a form of essentialism commonly employed in christian circles and outline an antiessentialist view of science that may be helpful in science-and-religion discussions.
- Walker, Jeremy. "Review of the Explanation of Human Behavior." Philosophical Books 6, no. 1 (1965): 28.
- Wallace, James D. "Mechanism and Action." Philosophical Studies: An International Journal for Philosophy in the Analytic Tradition 19 (December, 1968): 88-92.
This paper examines professor Charles Taylor's argument in the explanation of behavior for the thesis that the concepts we use in our every day account of human behavior cannot be applied without change of meaning to beings whose behavior is explainable by non-teleological laws. it is maintained that Taylor's arguments are unsound and that there are conditions under which a nonteleological theory of human behavior would be compatible with our ordinary teleological explanations of human behavior as action.
- Wallace, Robert. Hegel's Philosophy of Reality, Freedom, and God. Cambridge: Cambridge University Press, 2005.
- Waller, Bruce N. "The almost Invisible Ghost in the Moral Responsibility Machine." Journal of Philosophical Research 29 (Feb., 2004): 255-266.
Contemporary philosophical accounts of moral responsibility are dominated by compatibilist attempts to reconcile naturalism with moral responsibility: Attempts that reject the standard libertarian view that moral responsibility requires special non-natural powers. four prominent compatibilist accounts--by frankfurt, C. Taylor, dennett, and fischer--are examined, and subtle but essential non-natural elements are discovered in each of their justifications for moral responsibility. the similarities in the small but fatal non-natural constituents in each of these purportedly compatibilist accounts are examined, and the inherent difficulty in establishing a naturalistic justification for moral responsibility is explored.
- Wallgren, Thomas. "Weak Philosophy, Great Hope: Charles Taylor's Inconclusive Journey to 'Post-Epistemology'." Acta Philosophica Fennica 71 (2002): 45-62.
- Wallulis, Jerry. "Review of A Secular Age by Charles Taylor." Philosophy & Rhetoric 42, no. 3 (2009): 302-312. In English. http://www.jstor.org/stable/25655359.
- Walsh, W. H. "Review of Hegel." Canadian Journal of Philosophy 6, no. 4 (Dec., 1976): 785-796. In English. http://www.jstor.org/stable/40230666.
- Walther, Rudolf. "Der Produktive Trümmerhaufen: Charles Taylor Philosophiert Über Die 'Entstehung Der Neuzeitlichen Identität' [Review of Quellen Des Selbst]." Die Zeit 45 (04/11, 1994): 27. In German.
- Walzer, Michael. "Comment." In Multiculturalism: Examining the Politics of Recognition, edited by Amy Gutmann. Princeton: Princeton University Press, 1994. 99-103.
- Wandler, Reiner. "Plädoyer Für Den Neutralen Staat” [Review of Laizität Und Gewissensfreiheit /Secularism and Freedom of Conscience]." Taz.De (04.11.2011, . In German. http://www.taz.de/Philosoph-Charles-Taylor/%2181176/.
- Wang, Chongming. She Hui De Gai Nian : Charles Taylor, Michel Foucault Yu Deguo Zhe Xue Quanshi Xue De Guan Dian. Taibei: Dao xiang chu ban she, Minguo 95, 2006. In Chinese.
- Wang, Y. X. "Language and Self-Identity in the Shipping News." Foreign Literature Studies 30, no. 4 (Aug., 2008): 98-106.
- Ward, Graham. "History, Belief and Imagination in Charles Taylor's A Secular Age." Modern Theology 26, no. 3 (2010): 337-348. http://onlinelibrary.wiley.com/doi/10.1111/j.1468-0025.2010.01611.x/abstract.
In this essay I explore, from a theologian's perspective, two questions which arise from the Taylor's development of a genre addressing two quite different audiences: The social scientists and the theologians. in particular, it examines the relationship between theology and history and the relationship between believing, an act of faith and the imaginary. while accepting the conditions for believing in the age of enchantment differ from those in a secular and disenchanted age, the essay concludes by questioning whether an act of faith was any less difficult and by pointing out that if it was less difficult then theologically we need a more nuanced account of the relationship between God and history.
Notes: Symposium: Charles Taylor, A Secular Age.
- Ward, Ian. "Charles Taylor, A Secular Age." The Journal of Religion 88, no. 3 (July, 2008): 420-422. In English. http://www.jstor.org/stable/10.1086/590032.
- Ware, Robert Bruce. "Freedom as Justice: Hegel's Interpretation of Plato's 'Republic'." Metaphilosophy 31, no. 3 (April, 2000): 287-310.
Hegel's interpretation of plato's political thought provides the principal illustration of his metaphilosophy. however, hegel has been criticized for imposing his own metaphilosophical agenda upon plato's work, and for consequently overestimating its descriptive content while underestimating its prescriptively normative features. A re-examination of hegel's metaphilosophy nevertheless reveals that he appreciated the broader significance of plato's political philosophy within a conceptual framework that transcends the traditional dichotomy of description and prescription and that explores issues concerning the relation of theory and practice.
- Warner, Michael, Jonathan VanAntwerpen, and Craig Calhoun, eds. Varieties of Secularism in a Secular Age. Cambridge, MA: Harvard University Press, 2010. http://books.google.com/books?id=FhVQf5jTod0C.
- ———. "Editors’ Introduction." In Varieties of Secularism in a Secular Age, edited by Michael Warner, Jonathan VanAntwerpen and Craig Calhoun. Cambridge, MA: Harvard University Press, 2010. 1-31. http://books.google.com/books?id=FhVQf5jTod0C;;.
- Warnke, Georgia. "Hermeneutics and the Social Sciences: A Gadamerian Critique of Rorty." Inquiry 28 (1985): 339-357.
- Warren, Jean-Philippe. "[Untitled]." Cités, no. 23, <bold>Le Québec, une autre Amérique</bold>: Dynamismes d'une identité (2005): 263-266. In English. http://www.jstor.org/stable/40620624.
- Watson, Micah. "Secularism's Fragile Buffered Selves [Review of A Secular Age]." Expositions 3, no. 1 (2009).
- Watson, Simon. "Transversal Rationality: The Challenge of Assigning ‘Cognitive Parity’ to the Sciences and Theology." Toronto Journal of Theology 27, no. 1 (2011). http://utpjournals.metapress.com/content/u648206756r67vvm/.
J. wentzel van huyssteen uses calvin schrag's notion of transversal rationality to argue for a “cognitive parity” between the sciences and religion, implying a degree of separation and equality that can be problematized. drawing on lawrence blum's criticism of Charles Taylor's “The politics of recognition,” this essay argues that culture and its diverse products, like science and religion, cannot be treated as abstract totalities to which a value can be determined and affixed. instead, we could focus on what distinctive values are realized by the cultural form in its own right, rather than compelling a comparison using a language of equivalency. this shift in focus from “equal respect” to “cultural respect” does not mean that one cultural form is superior to the other, only that the framework of equivalency be jettisoned. science and theology operate in different but shared dimensions, such that science might better be understood as a tool within the larger theological enterprise. the problem, then, is not the universalism of science but the exclusivity of scientism. science should be understood then as a source within theology, in the same manner as human experience, tradition, and scripture, and approached using rational judgment, in dialogue and discernment within a believing community.
- Weber, Ralph. "Review of Varieties of Religion Today: William James Revisited by Charles Taylor." Philosophy East and West 54, no. 1 (Jan., 2004): 103-106. In English. http://www.jstor.org/stable/1399867.
- Weberman, David. "Foucault's Reconception of Power." Philosophical Forum 26, no. 3 (Mar., 1995): 189-217.
Foucault's statements about the nature of social power are dispersed among various works and interviews. they are sometimes metaphorical and obscure. in this paper I pull together, reconstruct, and assess his claims that power is omnipresent, positive (not repressive), non-substantive, and non-subjective. in the end I conclude that although his theory does not itself distinguish between normatively acceptable and unacceptable forms of power and although it is somewhat less novel than it pretends, it does advance a coherent and original conception which can support a social criticism free of the ideas of objective interests and values.
- Weinstock, Daniel M. "Review of Grandeur Et Misère De La Modernité." Canadian Journal of Political Science / Revue Canadienne De Science Politique 26, no. 4 (Dec., 1993): 824-826. In English. http://www.jstor.org/stable/3229518.
- ———. "The Political Theory of Strong Evaluation." In Philosophy in an Age of Pluralism: The Philosophy of Charles Taylor in Question, edited by James Tully and Daniel M. Weinstock. Cambridge: Cambridge University Press, 1994. 171-193. In English. http://dx.doi.org/10.1017/CBO9780511621970.013
I argue that Charles Taylor's conception of "strong evaluation" must be conceived as a normative rather than as a descriptive view of human agency. it is therefore possible for social conditions to be more or less propitious to the development of this ideal. I argue that a liberal society governed by the principle of neutrality is more likely to foster the ideal of strong evaluation than are the communitarian arrangements for which Taylor has expressed a preference. I argue, finally, that Taylor's arguments against liberal neutrality fail, because they do not recognize the neutrality can itself be the reflection of an ethical ideal.
- ———. "Introduction [to Special Issue on Taylor]." Eidos: The Canadian Graduate Journal of Philosophy 15, no. 1 (Jan., 1998): 1-6.
- Weir, Allison. "Who are we? Modern Identities between Taylor and Foucault." Philosophy and Social Criticism 35, no. 5 (June, 2009): 533-553.
Charles Taylor and michel foucault offer two very different descriptions and analyses of modern identities. while it can be argued that Taylor and foucault are thematizing two very different aspects of identity -- Taylor is focusing on first-person, subjective, affirmed identity, and foucault is focusing on third-person, or ascribed, category identity -- in practice, these two are very much intertwined. I argue that attention to identities of race, gender, class and sexual orientation demands that we combine a foucauldian power analysis with a Taylorian understanding of authenticity. taking nancy fraser's and linda gordon's example of the 'single black mother on welfare' as the 'icon of dependency' in america and Charles Taylor's example of the 'householder' who understands himself in relation to an ideal of independence, I show that neither individual can develop either self-knowledge or freedom without engaging in a quest for authenticity that involves both analysis of relations of power and identification with resistant identities. this requires moving beyond both Taylor and foucault to an understanding of identity in terms of critical relations with defining communities.
- Weisberger, Adam. "Review of Sources of the Self." Qualitative Sociology 13 (1990): 284-287.
- Weitz, Morris. "The Concept of Human Action." Philosophic Exchange 1 (June, 1972): 201-237.
- Wendel, Saskia. "'Sinn Und Geschmack Fürs Unendliche' (Schleiermacher). Religiosität Als Existenzial Bewussten Lebens." Bijdragen, Tijdschrift Voor Filosofie En Theologie 65, no. 4 (2004): 442-460. In German.
In the following essay, there will first be a critique of two contemporary philosophical concepts which investigate the possibility for religion today: Jacques derrida and Charles Taylor's reflections on religion. in a second step, wendel presents her own concept in discussion with friedrich schleiermacher's definition of religiosity as "gefühl schlechthinniger abhängigkeit": Religiosity is characterized as an immediate feeling that could be had, and as an existential from the individual. religion is defined as expression and form, "symbolic form" of religiosity in the dimensions of language and body. religion is always materially determined, but religiosity is a formal condition of possibility of the concrete arising from religions which develop in the self-consciousness. it is an immediate feeling of indebtedness to this absolute as a condition for the possibility of religion. (edited).
- Wenzel, Uwe Justus,. "Lob Der Vielfalt [Review of Laizität Und Gewissensfreiheit (Secularism and Freedom of Conscience)]." Neue Zürcher Zeitung (5 November, 2011). In German. http://www.nzz.ch/nachrichten/hintergrund/wissenschaft/lob_der_vielfalt_1.13225694.html.
- West, Cornel. "Hegel, Hermeneutics, Politics: A Reply to Charles Taylor." Cordozo Law Review 10, no. . (1989). http://academiccommons.columbia.edu/download/fedora_content/download/ac:157430/CONTENT/Hegel__Hermeneutics__Politics.pdf.
The increasing interest in hegel among legal scholars can be attributed to three recent developments. first, there is a slow but sure historicist turn in legal studies that is unsettling legal formalists and positivists. this turn—initiated by legal realists decades ago and deepened by the critical legal studies movement in our own time—radically calls into question objectivist claims about procedure, due process, and the liberal view of law. second, there are a growing number of serious reexaminations of the basic assumptions and fundamental presuppositions of dominant forms of liberalism not only among critics but also by many prominent liberal thinkers themselves. these reexaminations take the form of immanent critiques of liberalism as well as creative revisions of liberalism. third, a new emerging subject matter has seized the imagination of some legal theorists: The complex cultures of liberal societies (including the subcultures of the liberal legal academy). for the first time in american legal studies, the crucial roles of race and especially gender are receiving wide attention as legitimate spheres of legal inquiry into what constitutes the ways of life that circumscribe the operations of power in the legal systems of liberal societies
- ———. Keeping Faith: Philosophy and Race in America. New York: Routledge, 1993.
- Westbrook, Robert. "Believe it Or Not." Christian Century 125, no. 25 (12/16, 2008): 32-36.
- Whitaker, Reg. "Review of Reconciling the Solitudes." Canadian Historical Review 75 (1994): 90-91.
- White, Stephen K. Sustaining Affirmation: The Strengths of Weak Ontology in Political Theory. Princeton, NJ: Princeton University Press, 2000.
- ———. "Ontology and Ethical 'Foundations' in Taylor." In Instilling Ethics. Lanham: Rowman & Littlefield, 2000.
- ———. "Weak Ontology: Genealogy and Critical Issues." The Hedgehog Review 7, no. 2 (Summer, 2005): 11-25.
- Wihl, Gary. "Charles Taylor on Situatedness, Incommensurability and Symbolic Language." In The Contingency of Theory: Pragmatism, Expressivism and Deconstruction. New Haven, CT: Yale University Press, 1994. 39-65.
- Wijnalda-Spoelman, Gerharda Berendina. Een Praktisch-Theologische Doordenking Van Charles Taylor 'A Secular Age'. Charles : Een Magazine Door Master 3. Kampen: Theologische Universiteit Kampen, Vakgroep Praktische Theologie, 2012. In Dutch.
- Williams, Bernard. "Republican and Galilean [Review of Sources of the Self]." New York Review of Books (November 8, 1990): 45-48.
- Williams, Hugh. "The Problem of Realism in the Philosophy of Charles Taylor and an Existential Thomist Proposal." International Philosophical Quarterly 50, no. 1 (2010): 93-115.
This paper attempts to show that Charles Taylor's persuasive and expansive phenomenology, developed primarily in his 'sources of the self', ultimately depends upon an ontology of the human person that remains undeveloped, as he often admits. his fundamental philosophical claims stand finally as postulates of practical reason, which nevertheless depend upon a dialogical practice that is grounded in the dialogical nature of the human person. this phenomenological and ethical approach raises persistent epistemological and metaphysical questions. what Taylor does not admit, and what this paper will propose in his stead, is that a more systematic metaphysics in the existential thomist tradition can help support philosophically both his explicit and implicit ontological claims regarding the nature of the human person.
- Williams, Joan C. "Virtue and Oppression." Nomos: Yearbook of the American Society for Political and Legal Philosophy 34 (1992): 309-337.
- Williams, Robert R. "Review of Hegel on Action, Edited by Arto Laitinen." Notre Dame Philosophical Reviews (12.05, 2011). http://ndpr.nd.edu/news/27719-hegel-on-action/;.
- Willinsky, John. "The Educational Politics of Identity and Category." Interchange 29, no. 4 (1998): 385-402.
- Wils, Jean-Pierre. "Wahl Und Kontexte. Über Die Geschicke Religiös Motivierter Handlungen Im Säkularen Zeitalter." In Unerfüllte Moderne? - Neue Perspektiven Auf Das Werk Von Charles Taylor, edited by Michael Kühnlein and Matthias Lutz-Bachmann. Berlin: Suhrkamp / Insel, 2011. 294-326. In German.
- Wilson, James G. S. "Review of Varieties of Religion Today: William James Revisited by Charles Taylor." Journal of Speculative Philosophy 17, no. 4 (2003): 323-325. http://www.jstor.org/stable/25670488.
- Winch, Peter. "Doing Justice Or Giving the Devil His due." In Can Religion be Explained Away?, edited by D. Z. Phillips. London;New York;: St. Martin's Press, 1996. 161-174.
- Winkler, Karen J. "A Scholar Seeks the Multicultural Middle Ground." Chronicle of Higher Education 39, no. 16 (9 December, 1992): A6.
- Wismann, Heinz. "Habermas Et Le Post-Séculier." In Charles Taylor. Religion Et sécularisation, edited by Sylvie Taussig. Paris: CNRS Éditions, 2014. 139. In French. http://lectures.revues.org/14084
- Wisnewski, Jeremy. The Politics of Agency : Towards a Pragmatic Approach to Philosophical Anthropology. Burlington, VT: Ashgate Pub. Ltd., 2008.
- Wison, John. "The Modern Sense: Review of A Secular Age." National Review 60, no. 7 (April 21, 2008): 58-59.
- Wojewoda, Mariusz. "Pluralism and the Problem of Intercultural Dialogue in Charles Taylor's Interpretation (in Polish)." Studia Philosophiae Christianae 44, no. 2 (2008): 259-277. In Polish.
"Pluralism" is a broad term applied to any doctrine which maintains that there are ultimately many ways of being of things. epistemological pluralism maintains that people are able to construct multiple cognitive concepts using diverse models (standards of measurement) and systems of thought (knowledge). cultural pluralism has two aspects: Descriptive and normative. Charles Taylor is a Canadian philosopher, an author of such works as: 'hegel','the sources of the self', 'the ethics of authenticity'. he considered a problem of individualism in cultural, social and religion contexts. Taylor looks for a basis for contemporary dialogue between philosophy of culture, philosophy of politics, ethics, and philosophy of religion. in the work 'multiculturalism and the politics of recognition' Taylor considered the problem of pluralism in the context of democratizing society and the controversy of how its public institutions should better recognize cultural identities. the idea of the dignity of all individuals is of fundamental importance. human life has a dialogical character. we become fully human capable of understanding ourselves and, hence, of defining our identity, through our acquisition of rich human languages of expression, including the languages of art, of gesture, of love, of religion and the like.
- Wolf, Susan. "Sanity and the Metaphysics of Responsibility." In Responsibility, Character, and the Emotions: New Essays in Moral Psychology, edited by Ferdinand Schoeman. New York: Cambridge University Press, 1987. 46-62.
- ———. "Comment." In Multiculturalism: Examining the Politics of Recognition, edited by Amy Gutmann. Princeton: Princeton University Press, 1994. 75-85.
- Wolfe, Alan. "Review of Sources of the Self." Contemporary Sociology 19, no. 4 (Jul., 1990): 627-628. In English. http://www.jstor.org/stable/2072870.
- Wolfson, Adam. "Postmodern Religion [Review of Varieties of Religion Today: William James Revisited]." Public Interest 148 (Summer, 2002): 123-131.
- Wong, Kai C. "Strong and Weak Evaluation." Social Philosophy Today 12 (1996).
In "identity and strong and weak evaluation," owen flanagan argues against Charles Taylor's contention that what is essential to personhood and identity is a capacity called strong evaluation. based on what he believes to be the best reading of Taylor, flanagan argues that none of the capacities held by Taylor to be constitutive of strong evaluation--the capacities for contrastive characterization, deep reflectiveness and linguistic articulation--are essential. I contend that flanagan's interpretation is incorrect and that his criticisms are for the most part misguided.
- Wood, Allen W. "Review of Hegel." The Philosophical Review 86, no. 3 (Jul., 1977): 382-388. In English. http://www.jstor.org/stable/2183789.
- ———. "Review of Sources of the Self by Charles Taylor." The Philosophical Review 101, no. 3 (Jul., 1992): 621-626. In English. http://www.jstor.org/stable/2186060.
- Wood, W. J. "On the Uses and Advantages of an Epistemology for Life." In Postmodern Philosophy and Christian Thought. Bloomington: Indiana Univ Pr, 1999.
Epistemology that takes intellectual virtues and vices seriously constitutes one viable alternative to modernist foundationalism, and is congruent with crucial themes in postmodern discourse. I argue that both Nietzsche and foucault gesture approvingly toward the idea that intellectual agents should devote themselves to cultivating intellectual virtues that promote their respective conceptions of a flourishing self. virtue epistemology, I claim, acknowledges the importance of passions in the intellectual life, is grounded in a "thick" conception of the person, and recognizes the ways communities aid or inhibit our pursuit of intellectual virtues.
- Woodcock, Scott. "Multiculturalism and the Cosmopolitan Ideal." Eidos: The Canadian Graduate Journal of Philosophy 15, no. 1 (1998): 7-27.
The paper examines a perceived source of tension between Taylor's discussion of authenticity and his claims about cultural survival. specifically, I argue that the connection between culture and authenticity is more complex than Taylor is willing to admit, and that his misrepresentation of this relationship creates a serious problem for the political justification of cultural survival. (edited).
- Woodfield, Andrew. Teleology. CAMBRIDGE,: CAMBRIDGE UNIV PR, 1976.
- Woodford, Peter. "Specters of the Nineteenth Century: Charles Taylor and the Problem of Historicism." Journal of Religious Ethics 40, no. 1 (2012): 171-192. http://onlinelibrary.wiley.com/doi/10.1111/j.1467-9795.2011.00514.x/abstract;http://www.jstor.org/stable/41348826.
This paper identifies and analyzes the problem of historicism in Charles Taylor's work overall, but with particular emphasis on his most recent publication, A secular age. I circumscribe the problem of historicism through reference to the nineteenth-century german philosophical tradition in which it developed, in particular in the thought of wilhelm dilthey. I then trace the structural similarities between the notions of history to be found in the thought of Taylor and dilthey and how these structural similarities raise worries associated with the problem of historicism. I argue that the structural aporia of historicism evident in Taylor's work brings to light a live philosophical problem that is basic to theoretical debates in the study religion.
- Woźniak, Ks Robert J. "Sekularyzm i Zanikająca Transcendencja." Miesięcznik "Znak" 665 (October, 2010). In Polish. http://www.miesiecznik.znak.com.pl/index.php?tekst=4146
Notes: Koniec religii czy różne ścieżki wiary? : debata z Charlesem Taylorem.
- Wrathall, Mark and Morganna Lambeth. "Heidegger's Last God." Inquiry 54, no. 2 (April, 2011): 160-182.
In this paper, we discuss martin heidegger's position on the so-called Godlessness of our current age. rather than holding that we must either await the advent of God or enthusiastically embrace our Godlessness, heidegger holds that a third option is available to us: We could fundamentally change the way we experience the world by leaving behind all remnants of metaphysical thinking. in section II, we show that, despite the absence of God, our current historical moment shares a metaphysical structure with the God-oriented epochs that preceded it. A metaphysical epoch involves a single, all-encompassing understanding of the entities in the world and how they ought to be arranged, usually established by a God who serves as a paradigm for those entities. in section III, we discuss how the metaphysical age arose in the first place; the polytheistic world of the ancient greeks was tumultuous and unpredictable, such that its inhabitants began to desire a stable, planned-out world that could be established by a single God. in the final section, we examine heidegger's obscure discussion of the last God, who is to lead us out of metaphysics by a fundamental shift of the sort that led us into metaphysics. we discuss the basic features that will define a postmetaphysical age, and the last God's role in bringing this age about. we argue that this age resembles the premetaphysical age of the ancient greeks, but rather than being polytheistic, it will be "polydivinistic".
- Wright, Larry. "Explanation and Teleology." Philosophy of Science 39 (June, 1972): 204-218.
This paper develops and draws the consequences of an etiological analysis of goal-directedness modeled on one that functions centrally in Charles Taylor's work on action. the author first presents, criticizes, and modifies Taylor's formulation, and then shows his modified formulation accounts easily for much of the fine-structure of teleological concepts and conceptualizations. throughout, the author is at pains to show that teleological explanations are orthodox from an empiricist's point of view: They require nothing novel methodologically.
- ———. "Rival Explanations." Mind 82 (Oct., 1973): 497-514.
Many anti-mechanists argue that an adequate neurophysiological account of human behavior would constitute a rival to the everyday explanation of that same behavior as action: The two accounts would be incompatible. in this, the anti-mechanists share with the eliminative materialists and with sir arthur eddington a dubious presupposition about the metaphysical significance of scientific theorizing. under scrutiny, the presupposition can be shown to misrepresent both explanation and reduction in science.
- ———. Teleological Explanations. Berkeley: University of California Press, 1976.
- ———. "Rejoinder to Utz's 'on Teleology and Organisms'." Philosophy of Science 44 (June, 1977): 321-325.
- Wright, R. G. "Review of A Catholic Modernity?: Charles Taylor's Marianist Award Lecture, Edited by James L. Heft." The Journal of Law and Religion 16, no. 2 (2001): 789-792.
- Wylleman, A. "[Untitled]." Tijdschrift Voor Filosofie 41, no. 4 (DECEMBER, 1979): 708-709. In English. http://www.jstor.org/stable/40883430.
- Ya-Chung, Chuang. "Dreaming Ethnicity in the Politics of Recognition." Taiwan Journal of Anthropology 8, no. 2 (December, 2010): 3-35.
- Yack, Bernard. "Charles Taylor, Modern Social Imaginaries." Ethics 115, no. 3 (April, 2005): 629-633. In English. http://www.jstor.org/stable/10.1086/428470.
- Yeuk-shing, Mok. "Charles Taylor's Notion of Identity." Nursing Philosophy 8, no. 1 (January, 2007): 60-63.
- Yrjönsuuri, Mikko. "Reconsidering the Need for Selves." Acta Philosophica Fennica 71 (2002): 83-98.
- Yturbe, Corina. "Review of Il Soggetto e La Comunità: Fenomenologia e Metafisica Dell'Identità in Charles Taylor." Revista Internacional De Filosofia Politica 8 (December, 1996): 203-209. In Italian.
- Zahlmann, Christel, ed. Kommunitarismus in Der Diskussion. Berlin: Rotbuch, 1992. In German.
- Zammito, John H. "Herder, Sturm Und Drang, and ‘Expressivism’: Problems in Reception-History." Graduate Faculty Philosophy Journal 27, no. 2 (November, 2006).
- Żardecka-Nowak, Magdalena. "Dialogiczny Charakter Naszej Tożsamości : Perspektywa Komunitarystyczna." Filozofia Dialogu 3 (2005): 273-285. In Polish.
- ———. "Moralny Wymiar Obywatelstwa w Państwie Liberalnym : I. Berlin, Ch. Taylor, S. Macedo." In Wolność w Epoce Poszukiwań, edited by Marka Szulakiewicza and Zbigniewa Karpusa. Toruń: Uniwersytetu Mikołaja Kopernika, 2007. 375-387. In Polish.
- Zegers Prado, Beatriz. "La Cuestión Del Bien y La Identidad Narrativa De Charles Taylor." Pensamiento: Revista De Investigación e Información Filosofíca 69, no. 258 (01/01, 2013): 53-70. In Spanish.
Modern life poses unprecedented challenges in dealing with the task of defining a stable identity and achieving self-fulfillment. It is possible sustain that is a legacy of modernity that the person is the main character of her own life and configure it by means of autonomous decisions. It is true that she must decide, although she has to do so from deep convictions if she does not want to be influenced by a culture that -- in Charles Taylor's perspective -- has trivialized the ideal of authenticity and has exalted a freedom that increases individualism. This essay is focused on the actions full of significance and the adherence to true goods that shape the identity and its narrative. The basics are in the anthropology and ethics of the philosopher just mentioned.
- Zhao, Kang and Gert Biesta. "The Moral Dimension of Lifelong Learning: Giddens, Taylor, and the "Reflexive Project of the Self"." Adult Education Quarterly: A Journal of Research and Theory 62, no. 4 (2012): 332-350. In English. http://aeq.sagepub.com/content/62/4/332.
A key aspect of contemporary lifelong learning theory, policy, and practice is the idea that, because of rapid changes in contemporary societies, there is a constant need for individuals to learn new knowledge and skills in order to adapt themselves to changing conditions. there is, therefore, an increased emphasis on the personal dimension of lifelong learning and on the need to reflexively engage in the (re)construction of one's self and identity. we can find this, for example, in anthony giddens's idea of the "reflexive project of the self." the authors argue that this idea is too individualistic and lacks recognition of the moral dimension of self-formation. it therefore not only leads to an impoverished conception of the self but also to an impoverished view of the role of learning in this process. the authors present ideas from Charles Taylor on self and identity to show the role that moral and intersubjective dimensions play in the formation of self and identity. the authors argue that Taylor's work points to a different form of lifelong learning in late-modernity, one that is more explicitly concerned with the moral dimension of lifelong learning and adult education.
- Zimmermann, Jens. "'Ignoramus': Gadamer's 'Religious Turn'." Symposium: Canadian Journal of Continental Philosophy (Revue Canadienne De Philosophie Continentale) 6, no. 2 (Sept., 2002): 203-217.
This article, based on the last recorded interview with gadamer, examines the role of religion and transcendence in gadamer's thought. gadamer argues that modern is to prepare the dialogue between the world religions by examining the limits of human knowledge as transcendence, an insight he terms 'ignoramus'. the article follows gadamer's own description of his work as a search for transcendence in hermeneutic experience, and briefly compares gadamer's final position with that of his teacher heidegger in 'contributions to philosophy' to conclude that gadamer's assertion of the ontological reality of transcendence in everyday human activity encourages the dialogue between theology and philosophy.
- Ziolkowski, Eric. "Review of Modern Social Imaginaries." The Journal of Religion 85, no. 2 (April, 2005): 353-354. In English. http://www.jstor.org/stable/10.1086/430567.
- Zuckert, Rachel. "Expressivism and Aesthetics." Graduate Faculty Philosophy Journal 27, no. 2 (2006): 1-24.
- Zurn, Christopher F. "Identity Or Status? Struggles Over 'Recognition' in Fraser, Honneth, and Taylor." Constellations: An International Journal of Critical and Democratic Theory 10, no. 4 (Dec., 2003): 519-537.
Fraser's general model does indeed represent an important advance over competing models of identity politics. however, it is not entirely clear how many of its advantages are the result of the status model, and how many are attributable to other theoretical components. my underlying hypothesis is that no adequate critical theory of recognition can be so objectivistic that it ignores the internal connections between struggles for expanded social relations of recognition and the development of individual identity. I develop some arguments in support of this hypothesis in this paper by showing that most of the clear advantages contained in fraser's critical social theory are not due to the adoption of a status-based model of recognition. (edited).
- Anonymous/Unknown Authors:
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- "Koniec Religii Czy Różne Ścieżki Wiary? : Debata z Charlesem Taylorem." Miesięcznik "Znak" 665 (October, 2010). In Polish. http://www.miesiecznik.znak.com.pl/Tekst/pokaz/4200
Notes: Koniec religii czy różne ścieżki wiary? : debata z Charlesem Taylorem.
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