Secondary Bibliography: Dissertations

  • Armstrong, Christopher Robert. The emotional culture of the Gilded-Age Wesleyan holiness movement . (Unpublished Ph.D. manuscript, Duke University, 2003)
  • Balogh , Nóra (2010) A Charles Taylor-per. BA/BSc thesis, BCE Társadalomtudományi Kar, Nemzetközi Tanulmányok Intézet.
  • Bailey, Justin. "The Apologetics of Hope: Imagination and Witness in the Age of Authenticity with Special Consideration of the Work of George MacDonald and Marilynne Robinson." Ph.D., Fuller Theological Seminary, 2017
    This dissertation argues that Christian witness in a secular age is in need of a more comprehensive understanding of how the dialectic of faith and doubt is experienced imaginatively, and not just intellectually. Doubters require more than good arguments; they require an aesthetic sense, an imaginative vision, and a poetic embodiment of Christianity: what it feels like to live with Christian faith. I offer an account of how imaginative engagement is central to the apologetic task by framing secularity as an imaginative crisis and then exploring two case studies of imaginative apologetics, to construct a theological model of how imaginative engagement may open a new space to consider the possibilities of faith. Chapter one draws from Charles Taylor’s account of secularity to sketch the missiological context for my argument. I seek to demonstrate that secularity is an imaginative crisis: finding faith is integrated with the quest for authenticity, a felt sense of ownership of the direction and design of one’s life. Authenticity can have both thick and thin versions, and Taylor’s account of secularity highlights the need for an apologetic method that invites thicker versions of authenticity. Chapter two considers apologetic methodologies in light of Taylor’s diagnosis. I orient the discussion around Friedrich Schleiermacher’s apologetic of feeling, drawing attention to his followers as well as to his critics. The goal is to listen to these voices and to highlight the need for broader theological horizons against which a thick version of authenticity can emerge. Chapter three seeks to provide such horizons by articulating a constructive theology of the imagination. I distinguish between three overlapping aspects of imagining: aesthetic sense (where a world of meaning impresses itself on the imagination), orienting vision (where the imagination expresses itself towards the world), and poetic practice (where space is made for negotiation of sense and sight). This also requires a description of how God engages, how sin impairs, and how grace renews the human imagination, and I work within the Calvinist theological tradition to give such an account. Having articulated the problem and sketched theological horizons for imaginative apologetics, the next two chapters seek generative models for imaginative apologetics in a Calvinist key. George MacDonald and Marilynne Robinson provide these models. MacDonald and Robinson rarely make direct arguments. Rather, they thrust the reader into the midst of stories that imaginatively embody the faith’s appeal to the human person. My goal was to discern MacDonald’s and Robinson’s method not primarily as rhetorical strategy but as the natural out-working of their theology. For both thinkers, this theology of divine address works itself out in novels that look for God in the most ordinary experiences of life. In chapter six I draw the first five chapters together to sketch the contours of an imaginative apologetic approach. I offer three desiderata for an imaginative apologetic approach, corresponding to the three dimensions of imagining outlined in chapter three.
  • Bakker, C.. Psychology and religion in secular society. M.A. diss., University of Alberta (Canada).
  • Bannell, R.I. Reason and politics: an essay on the foundations of political theory. (Unpublished Ph.D. manuscript, University of Sussex, 1991)
  • Baril, G.. La re-appropriation de sens du benevolat: Une application de l'ethique de l'authenticite de Charles Taylor.  M.A. Diss. Universite de Sherbrooke (Canada), 2006.
  • Bartlett, Scott Roy. Pluralism, procedure, and participation: A Deweyan critique of Habermas' discursive democracy. (Unpublished Ph.D. manuscript, Southern Illinois University of Carbondale, 2000)
  • Bennett, Fred. Multicultural citizenship or citizenship in a multicultural polity. (Unpublished Ph.D. manuscript, University of Ottawa, 2001)
  • Bick, M.M. The liberal-communitarian debate: a defence of holistic individualism. (Unpublished Ph.D. manuscript, University of Oxford, 1987)
  • Blaikie, D. "Hypergoods: Diagnosis, not Ontology". M.A. diss., Concordia University (Canada), 2010. 
  • Blakely, Jason William. "Three Political Philosophers Debate Social Science: Leo Strauss, Alasdair MacIntyre, and Charles Taylor." Ph.D., University of California, Berkeley, 2013
    This dissertation analyzes the emergence of an alternative form of inquiry to that which has dominated the Anglophone social sciences for over half a century. Examining the philosophies of Leo Strauss, Alasdair MacIntyre, and Charles Taylor, it ultimately seeks to vindicate a humanistic and interpretive approach to the study of politics against the ongoing tendency towards mechanistic and pseudo-scientific forms of explanation. An introduction gives readers the necessary background context for understanding the importance of these controversies. The contributions of Strauss, MacIntyre, and Taylor are to be understood in light of an intellectual, cultural, and political movement which I describe as "positivism." Because this form of positivism continues to be of great influence today, the contributions of these three political philosophers also remain relevant. The first part of the dissertation treats the work of Strauss. Chapters 1 and 2 argue that Strauss's critique of social science, while marking an important first wave of resistance against positivism, nevertheless falls short. Although Strauss identifies some of the key problems with mainstream social scientific inquiry, his alternative remains inadequate. The second part of the dissertation examines MacIntyre's and Taylor's respective critiques of social science. Chapters 3 through 6 argue that these two philosophers have successfully criticized modern social science, while also proposing a viable, interpretive alternative. These chapters also argue that MacIntyre and Taylor provide us with an approach to social science that overcomes the supposed dichotomy between facts and values. Rather than dichotomizing empirical and normative inquiry, MacIntyre and Taylor each devise novel ways of joining empirical research with moral and political reflection.
  • Blattberg, C. Putting practices first: from pluralist to patriotic politics. (Unpublished Ph.D. manuscript, University of Oxford, 1997)
  • Bohmann, Ulf. "Schwarze Und weiße Genealogie. Die Kritische Funktion Von Historisierungen Nach Michel Foucault Und Charles Taylor."
  • Bowers, Peggy J, Taylor's Practical Reason and Moral Decision Making Among Journalists, Dissertation: Thesis (Ph.D.): Stanford University, 1998.
  • Breckenridge, Andrew Malcolm. The Hallway: Old voices for new direction in Alberta social studies curriculum. (Unpublished M.Ed. manuscript, University of Alberta, 2003)
  • Brence, Steven Barry. Multiculturalism: The refusal and reconstruction of recognition. (Frantz Fanon, John Dewey). (Unpublished Ph.D. manuscript, University of Oregon, 2001)
  • Briones Leal, Carlos Matias.  A dialogical account of authenticity.  PhD. Diss. University of Illinois at Chicago, 2006.
  • Brodrick, Robert J. "Ecclesiology in a Secular Age: Ecclesiological Implications of the Work of Charles Taylor and Bernard Lonergan." PhD Dissertation, University of Dayton, 2011.
  • Brotton, Joyce D. Illuminating the present through literary dialogism: From the Reformation through postmodernism. (Unpublished D.A.C.C.E. manuscript, George Mason University, 2002)
  • Brownstein, M. Practical sense and social action. (Unpublished Ph.D. manuscript, The Pennsylvania State University, United States, 2009)
  • Burelle, Mathieu, Les Fondements de l'Universalisme Moral dans la Pensée de Charles Taylor, M.A. Thesis, Université Laval, 1998.
  • Caldwell, Marc.  Between Empiricism and Intellectualism: Charles Taylor's Answer to the 'Media Wars.'  (Unpublished Ph.D. manuscript, Centre for Cultural and Media Studies, at the University of KwaZulu-Natal, Durban, South Africa, 2008). 
  • Campbell, Anthony Edward Hugh. "Charles Taylor and the Place of the Transcendent in Secular Modern Lives." Université d'Ottawa / University of Ottawa, 2017
    This study explores the thought of Charles Taylor, Canada's preeminent living philosopher, concerning "our present predicament." This, he defines as the unprecedented freedom but also unavoidable need we moderns have in a secular modern world to chose between belief and unbelief in our individual lives. It is a choice we must make, but it entails very high stakes. Appropriating Hegel's dialectical perspective, Taylor sees it as a choice between enjoying "flourishing" lives with possibly some degree of "fullness" in the immanent frame, or aspiring to flourishing lives with the possibility of the fullest of fullness of life living in a horizon of the transcendent. The risk in the atheistic exclusive humanist and anti-humanist frames is the threat described by Nietzsche of nihilism, decadence, violence and suppression. Taylor warns about the risks but is a "booster" of secular modernity because of its undeniable benefits to humanity. Moreover, he agrees with Hegel's "spiral" view as opposed to opposing linear and deterministic views of historical development. Therefore, he anticipates a reconciliation of contemporary "contradictions" in modern culture in the form of individual personal transformation towards a new "agapiac" transcendent synthesis. This hopeful message sees a recovery of spiritual "goods" and personal "articulacy" from the richness of the past without the futile expectation of a return to that past. This would open the possibility of a new place for the fullness of the transcendent in secular modern lives.
  • Caron Lanteigne, Louis-Philippe. "Vertus Et Limites De La Critique Communautarienne Du libéralisme." M.A., Université de Montréal, 2013.
  • Carson, A.M. Health and social theory. (Unpublished Ph.D. manuscript, University of Edinburgh, 1998)
  • Charlesworth, S.J. Changes in working class culture in Rotherham. (Unpublished Ph.D. manuscript, University of Cambridge, 1997)
  • Chartier, Anne. Etude des jugements moraux d'informaticiens sur des situations de piratage de logiciels. (Unpublished Ph.D. manuscript, Universite Laval, 2003)
  • Chenier, Jean-Felix. La pensee de Charles Taylor sur les deux liberalismes au Canada. (Unpublished M.A. manuscript, Universite Laval, 2000)
  • Choi, Naomi Elin. Political Theory after the Interpretive Turn:  Charles Taylor on Knowledge, Values, and Politics. (Unpublished Ph D. manuscript, University of California, Berkeley , 2010).
  • Chu, T-S. Nicky. The religious and nihilism: a theory of culture in Benjamin, Gadamer, Levinas, and Charles Taylor. (Unpublished Ph.D. manuscript, Lancaster University, 1996)
  • Cincunegui, Juan Manuel. "Charles Taylor y La Identidad Moderna." PhD, Ramon Llull University, Barcelona, Spain, 2010.
  • Clark, M. Participation and the human person: Integrating solidarity and human rights in Catholic social teaching. (Unpublished Ph.D. manuscript, Boston College, 2009)
  • Colorado, Carlos. “Charles Taylor and George Grant on the Problem of Instrumentalism: Expressivism and Justice as Alternative Ontologies.” MA Thesis, Simon Fraser University, 2006.
  • Colorado, Carlos. Transcendence, kenosis and enfleshment: Charles Taylor's religious thought. Ph.D. diss., McMaster University (Canada).
  • Condon, Matthew George. Mimetic identities: The rupture of the other in self-narratives. (Saint Augustine, Jean-Jacques Rousseau, France, Philip Roth). (Unpublished Ph.D. manuscript, University of Chicago, 2003)
  • Cornelius, I.V. Interpretation and library and information studies in an information culture. (Unpublished Ph.D. manuscript, University College, Dublin, 1992)
  • Cousins, James Andrew. Charles Taylor and the distinction between the sciences. (Unpublished M.A. manuscript, Acadia University, 2000)
  • Day, Matthew C. Narrativity and the Ambiguities of Selfhood: Sigmund Freud, Charles Taylor, and Contemporary Ethics, M.A. Thesis, Florida State University, 1996.
  • De La Michellerie, Priscilla. "Le Désir d'Éternité : Réflexion Autour De La Notion De Plénitude Chez Charles Taylor." M.A., Université de Montréal, 2013.
  • Defoy, Sebastien. Identite, modernite et nationalisme: Le debat identitaire Canada-Quebec selon Charles Taylor. (Unpublished M.A. manuscript, University of Ottawa, 2001) DeGioia, John Joseph. The Moral Theories of Charles Taylor and Alasdair MacIntyre and the Objective Moral Order, Dissertation: Thesis (Ph.D.): Georgetown University, 1995.
  • Dhamoon, Rita. “Rethinking Culture and Cultural: the Politics of Meaning-Making.” PhD Thesis, University of British Columbia, 2005.
  • Driscoll, Frank Edward,IV. "A Faithful Solidarity: Alternative Assumptions and Procedures for a Democratic Public Reasoning in Crisis." M.A., California State University, Fullerton, 2013.
  • Dudrick, David Francis. Problems of the modern self: Reflections on Rorty, Taylor, Nietzsche, and Foucault. (Unpublished Ph.D. manuscript, University of Notre Dame, 2000)
  • Echart Orus, Maria Nazareth. American Civic Journalism movement foundations: Conceptual assessment and implications on the professional practice. (Unpublished Ph.D. manuscript, Universidad de Navarra, 2000)
  • Elwood, Brent David. Men's moral identity in the context of career: The case of newly rich, high-technology workers. (Unpublished Ph.D. manuscript, University of Texas at Austin, 2001)
  • Feres, Joao, Jr. A history of the concept of Latin America in the United States: Misrecognition and social scientific discourse. (Unpublished Ph.D. manuscript, City University of New York, 2003)
  • Ferguson, D. Beyond the struggle: Paul Ricoeur's revision of recognition. M.A. diss., University of Calgary (Canada).
  • Ferrero, David J. Public schools, public goods: Reintegrating the liberal and republican traditions for a civic philosophy of education. (John Rawls, Michael Sandel, Charles Taylor). (Unpublished Ed.D. manuscript, Harvard University, 2001)
  • Finn, Sean Patrick.  Being interpreted: Third-person perspectives on the self.  M.A. Diss. Queen's University at Kingston (Canada), 2000.
  • Flynn, Jeffrey Regan. “Human Rights and Cultural Diversity: Rawls, Taylor, Habermas.” PhD Thesis, Northwestern University, 2006.
  • Fortin, Josee. L'ideal de l'authenticite chez Charles Taylor: Une redefinition de l'individualisme contemporain. (Unpublished M.A. manuscript, University of Ottawa, 2001)
  • Fox, Russell Arben. Immanent community: Herder, Taylor, and the moral possibilities of modernity. (Unpublished Ph.D. manuscript, Catholic University of America, 2001)
  • Frey, Alexandra. "Die Säkularisierungsthese Nach Charles Taylor : Religionspädagogische Erkundungen Und Perspektiven in Der Postmoderne."RWTH Aachen University, 2017
    Die vorliegende Arbeit „Die Säkularisierungsthese nach Charles Taylor - religionspädagogische Erkundungen und Perspektiven in der Postmoderne“ nimmt die Auseinandersetzung mit der Säkularisierungsthese bei Charles Taylor in der Gesamtschrift "Ein säkulares Zeitalter" als Grundlage. Dabei wird diese Gesamtschrift durch eine prononcierte, hermeneutische Vorgehensweise bearbeitet und greift insbesondere religionspädagogische Aspekte der Veränderung der Religion sowie Implikationen für die veränderte Situation der Religion in der Postmoderne in Folge der Säkularisierung auf. In dieser Vorgehensweise wird die Situation der Religion um 1500 als Ausgangspunkt der inhaltliche Betrachtung und Referenzpunkt genommen, von dem ausgehend die Entwicklung und Veränderung der Religion über 500 Jahre skizziert wird bis hin zur Situation der Religion in der Postmoderne. Der sich ergeben Kontrast zwischen der Situation der Religion um 1500 und in der Postmoderne gibt Anlass zur Überlegung wie die Bedeutung, der Zugang und die sich ergebende Verständlichkeit der Religion in der Postmoderne religionspädagogisch gestaltet ist. Durch die auftretenden Probleme der Religion in Folge der Säkularisierung zeigt Taylor Perspektiven einer vitalen und anschlussfähigen Form der Religion auf, als religionspädagogischer Ausblick zur Säkularisierungsthese. Im weiteren wird ausgehend von dieser Darstellung der Veränderung der Religion über 500 Jahre bei Taylor das Problemfeld der Beschreibung und der begrifflichen Unschärfe des Religionsbegriffs als auch des Säkularisierungsbegriffs aus religionspädagogischer Perspektive aufgezeigt. Hinsichtlich des Säkularisierungsbegriffs grenzt Taylor drei Bedeutungen voneinander ab: Säkularisierung im öffentlichen Bereich als Bedeutungsrückgang der Religion und Bezugnahme auf Rationales; Säkularisierung als gesamtgesellschaftliche Trennung zwischen Kirche und Staat sowie Säkularisierung als veränderte Bedingungen des Glaubens, wobei der Glaube als eine Option neben anderen in der säkularen Gesellschaft verstanden wird. Allein durch diese Bedeutungsvielfalt des Säkularisierungsbegriffs, welcher je nach vorliegendem Konzepte verschieden rezipiert wird, wird der Begriff sowie die Frage nach der Säkularisierung zu einem komplexen, eigenständigen Problem, welches eine differenzierte Betrachtung erfordert. Ebenso kann der Religionsbegriff je nach Kontext verschieden verwendet werden, so dass in der vorliegenden Arbeit eine Fokussierung des Religionsbegriffs auf ein substanzielles sowie ein funktionales Verständnis der Religion vorgenommen wird. Diese Fokussierung des Religionsbegriffs geschieht in Anlehnung an Taylor, der die Religion implizit in durch ihrer funktionale Bedeutung für die Gesellschaft und das Indivdiuum sowie durch das substanzielle Verständnis der Religion als Verweis auf eine transzendente Ebene beschreibt. Mit dieser begrifflichen Grundlage kann eine strukturierte Darstellung des religiösen Wandlungsprozesses bei Taylor sowie durch anderen religionspädagogische Konzepte, beispielsweise nach Joas, Habermas, Höhn Ziebertz und Berger, vorgenommen werden. Durch diese Konzepte kann als hermeneutischer Schlüssel eine Ergänzung und Kontextuierung der Darstellung Taylors geleistet werden. Im Ergebnis kann die klassische Säkularisierungsthese der Soziologie, welche mit der zunehmenden Industrialisierung und Modernisierung einen Rückgang der Religion bis zu einem Verlust der Religion beschreibt, aus religionspädagogischer Perspektive überprüft und durch religionspädagogische Konzepte der Postmoderne ergänzt werden. Durch diese umfangreiche Betrachtung des religiösen Wandlungsprozesses unter dem Signum der Säkularisierung kann eine differenzierte und vielschichtige Beschreibung der Religion in der Postmoderne geleistet werden. Die differenzierte Betrachtung zeigt, dass einerseits die klassische Säkularisierungsthese nicht auf die Situation der Religion in der Postmoderne passt und andererseits eine eindimensionale Erklärung, im Sinn einer Subtraktion der Religion aus dem gesellschaftlichen und individuellen Bereich, den religiösen Wandlungsprozess kausal nicht erklären kann. Vielmehr muss die Religion in der Postmoderne, in Anlehnung an die Darstellung Taylors, als Ergebnis der historischen, soziologischen und religionspädagogischen Entwicklung verstanden werden. So ist aufgrund der veränderten gesellschaftlichen und individuellen Gegebenheiten eine veränderte Bedeutung und Wahrnehmung der Religion in der Postmoderne zu konstatieren, welche durch eine plurales religiöses Angebot beantwortet wird. Mit dem pluralen religiösen Angebot ergibt sich eine veränderte Bedeutung und Formenvielfalt der Religion, so dass die Religion eine veränderte Präsenz erfährt und neue Möglichkeiten der Begegnung mit Religion, des Zugangs zur Religion und eine Vermittlung von Religion erforderlich werden. So wird die Religion in der Postmoderne als gesellschaftliche Wurzel und kulturstiftende Größe wahrgenommen, welche verschiedene Bedeutungen und Erscheinungen in der Öffentlichkeit präsentiert. Ausgehend von diesen umfangreichen Veränderungen der Religion, welche als Säkularisierung beschrieben werden können, sind Auswirkungen auf die klassischen Bildungsinstanz und die Vermittlung von Religion in der Postmdoerne festzustellen. In Folge dieser Veränderungen ist Religion in der Postmoderne als individuell gestaltete Form und plurales religiöses Angebot wahrzunehmen. So kann nur durch einen individuellen Zugang zur Religion und das damit verbundene Verständnis und die Bedeutung der Religion, eine vitale und anschlussfähige Form der Religion konstruiert werden. Die individuelle Konstruktion von Religion kann individuelle religiöse Bedürfnisse, Vorstellungen und Erfahrungen aufgreifen und Religion somit verständlich und authentisch gestalten. Diese individuelle Form der Religion ist je nach Kontext substanziell oder funktional geprägt, so dass die individuelle Form der Religion eine Mischform aus substanziellen, religiösen Elementen, als transzendenter Verweis, und funktionalen, religiösen Elementen, als gesellschaftliche und individuelle Stütze, welche Orientierung, Stabilität und Sinnstiftung vermittelt, darstellt. Im dritten Teil der Arbeit werden religionspädagogische Konsequenzen aus der festgestellten Veränderung der Religion durch erkenntnisleitende Fragen abgeleitet werden. Hierbei stehen zentrale religionspädagogische Fragen, wie beispielsweise die Frage nach dem Verlust der Religion in der Postmoderne sowie die Frage nach der Anschlussfähigkeit und Vitalität der Religion, als auch die Problematik der Begegnung mit sowie der Vermittlung von Religion in den klassischen Bildungsinstanzen im Zentrum der Überlegungen. Grundlegend muss die Religionspädagogik die veränderte Situation der Religion in der Postmoderne, als einer Option der Weltdeutung neben anderen, wahrnehmen und die Begegnung als auch den Zugang und die Verständlichkeit der Religion individuell schlüssig und pluralitätsfähig gestalten. Diese grundlegende neue Wahrnehmung der Religion wird in den religionspädagogischen Konzepten des Narthex als Zugang zur Religion und der Religion als Element des indivduellen Begehrens sowie der Begegnung mit Religion als disperse Form ertragreich angewendet. Diese Konzepte ermöglichen eine Begegnung mit Religion als transzendentes Element im profanen Bereich und greifen damit individuelle religiöse Bedürfnisse auf.Jedoch müssen die individuellen religiösen Bedürfnisse und das religiöse Begehren erst durch eine grundlegende religiöse Bildung erschlossen werden, welche in Bezug zu den veränderten Bedingungen der Religion neu gestaltet werden muss. Hierbei muss der religiöse Sensus, als menschlicher Sinn, der religiöse Zusammenhänge aufspürt und Religion damit individuell erschließen kann, wahrgenommen und geschult werden. Der religiöse Sensus stellt einen Schlüssel für das individuelle religiöse Begehren sowie für das Wahrnehmen religiöser Zusammenhänge im rationalen Kontext der Postmoderne dar. Ebenso kann durch den religiösen Sensus eine religiöse Sprachfähigkeit und ein religiöses Symbolverständnis grundlegend erlernt werden, durch welches das plurale religiöse Angebot der Postmoderne individuell erschlossen und zu einer Konstruktion von Religion genutzt werden kann. Insgesamt muss in Reaktion auf die veränderte Situation und Erscheinung der Religion in der Postmoderne die Begegnung mit und der Zugang zur Religion religionspädagogisch grundlegend neu verstanden werden. Damit kann Religion in der Postmoderne nicht auf die traditionellen Bildungsinstanzen beschränkt weden, sondern wird im Kontext alltäglicher Erfahrung und einer individuellen Weltsicht erfahren. Durch diese tiefgreifenden und wegweisenden Veränderung der Religion stellt die Säkularisierung aus religionspädagogischer Perspektive eine notwendige und gewinnbringende Entwicklung für die Vermittlung und den Zugang zur Religion in der Postmoderne dar.
  • Friedman, Jeffrey Mark. The politics of communitarianism and the emptiness of liberalism. (Unpublished Ph.D. manuscript, Yale University, 2002)
  • Gagnon, Martin.  Trois lectures de "Grandeur et misere de la modernite" de Charles Taylor.  M.A. Diss. Universite du Quebec a Trois-Rivieres (Canada), 2005.
  • Gibson, Andrew. "What we have Yet Failed to Achieve: A Study of Charles Taylor's Canadian Social Criticism." Ph.D., McGill University (Canada), 2010.
  • Gordon, Jimmy-Lee. "Le Sens De La Croyance à l’âge Séculier Chez Charles Taylor : Une Herméneutique De l’expérience Religieuse." M.A., Université de Montréal, 2013.
  • Goulden, Corina Elke. Mystery and politics. (Unpublished Ph.D. manuscript, John Hopkins University, 2002)
  • Greenway, William N.A. Richard Rorty's revised pragmatism: promise for and challenge to Christian theology (with special reference to the philosophy of Charles Taylor), Dissertation: Thesis (Ph. D.): Princeton Theological Seminary, 1997.
  • Grimaldi, Edgardo.  La etica de los bienes en Charles Taylor.  Dr. Diss. Universidad de Navarra (Spain), 2001.
  • Groff, Ruth. Knowledge after the 'fact': Critical realism and the post-positivist quagmire. (Unpublished Ph.D. manuscript, York University, 2003)
  • Gudrian, Waltraud. Le 'je au pluriel': La construction de l'identite exilique chez Vidiadhar Surajprasad Naipaul et Elias Canetti. (Unpublished Ph.D. manuscript, Universite de Montreal, 2003)
  • Guisan-Dickinson, Catherine Blanche. Lost treasure? An Arendtian study of the ethical politics of contemporary European integration. (Unpublished Ph.D. manuscript, University of Minnesota, 2000)
  • Halley, K.M. From naturalism to hermeneutics: Charles Taylor on human agency. (Unpublished M.A. manuscript, University College, Dublin, 1996)
  • Hanson, R. Self-identity in comparative theology: The functional importance of Charles Taylor's concept of the self for a theology of religions.  PhD. Diss. Marquette University, 2008.
  • Harrison, Alaina Marie. "Democracy, Difference, and Belonging: Taylor, Kymlicka, Habermas and the challenge of cultural accommodation". M.A. diss., The University of Regina (Canada), 2010.
  • Heath, D.M. Charles Taylor as a Christian thinker. (Unpublished Ph.D. manuscript, University of Edinburgh, 1996)
  • Heilman, James. The Effect of Techniques of the Self on Charles Taylor's Conception of Positive Freedom.  (Unpublished M.A. manuscript, University of British Columbia, Vancouver, Canada, 2008).
  • Hewitt, Keith Byron. The opening movements of the 'Phenomenology of Spirit': Transcendental argument or phenomenological exposition? (Unpublished M.A. manuscript, Memorial University of Newfoundland, 2000)
  • Hung, Tsz Wan Andrew, The Idea of Theistic Communitarian Self in Charles Taylor’s Political Philosophy, (Hong Kong Baptist University, 2009).
  • Hvidt, Elisabeth Assing.  “Meaning-making orientations among Danish cancer patients in rehabilitation: A taylorian perspective.” Inter-Disciplinary.Net, 2011. [Full Article].
  • Innes, R.N. Strategies for securing the unity of the self in Augustine and certain modern psychologists. (Unpublished Ph.D. manuscript, Durham University, 1995)
  • Jenisch, Jared. The human experience of resistance, difficulty and aporia: Its yield for thought. (Unpublished Ph.D. manuscript, Boston University, 2002)
  • Jones, D.W. The performance war machine: poetry, boxing and revolution. (Unpublished Ph.D. manuscript, University of Wales, Cardiff, 2000)
  • Kim, David Kyuman, Melancholic Freedom: the Religious Dimension of the Contemporary Discourse on Agency: a Thesis, Th.D. Thesis, Harvard University, 2003.
  • Kim, David, Politics and Religion: The Religious Significance of Charles Taylor and Judith Butler on Agency, Thesis (Th.D.), Harvard University, 2004.
  • Kroeker, Frances Mae. Making a case of state-supported religious schooling. (Unpublished Ph.D. manuscript, University of Alberta, 2003)
  • Kumar, P. Ethical liberalism. (Unpublished Ph.D. manuscript, University of Southampton, 1996)
  • Laitinen, Arto Matti.  Strong evaluation without sources: On Charles Taylor's philosophical anthropology and cultural moral realism.  Dr.Soc.Sc. Diss. Jyvaskylan Yliopisto (Finland), 2003.
  • Landes, Donald Arthur. Heidegger and Wittgenstein in Taylor's semantic dimension. (Unpublished M.A. manuscript, Dalhousie University, 2003)
  • Laveau, Veronique . La conception du lien social chez les communautariens, les libertariens et les liberaux: Analyse du discours de Charles Taylor, Robert Nozick et John Rawls sur les themes de communaute, de justice et d'Etat (Unpublished Masters manuscript, Universite Laval, 2004)
  • Laverty, Megan Jane. Narrative and the unity of a life: The ethical significance of Kant's 'Critique of Judgement'. (Unpublished Ph.D. manuscript, University of New South Wales, 2000)
  • Lax, J. "Morality and civilization". M.A. diss., The University of Regina (Canada), 2010.
  • Leitch, D.The politics of understanding: Language as a model of culture.  PhD. Diss. University of California, San Diego, 2008.
  • Lewis, S.J. The terms of liberty: freedom, autonomy, and liberal theory. (Unpublished Ph.D. manuscript, University of Oxford, 1989)
  • Long, J.C. Spiritual education in an educational context. (Unpublished Ph.D. manuscript, University of Oxford, 1998)
  • Lund, Jon. "Toward a Collective Architecture." 2017
    This thesis explores a relationship between people and the spaces they share. It studies both living and working, and the accidental interactions that may occur from shared space. It is guided by concepts laid out by Charles Taylor, which questions the overestimation of individualism in the contemporary American culture. It is a response to a philosophically driven notion that humans have a need to exist in relationship to each other. Subsequently, it responds to the secondary outcomes of this notion, namely the economic viability of a shared economy in the San Francisco Bay Area. Ultimately this thesis will lead to a design of a multi-use building that focuses on the two aforementioned items: living and working. These will translate into architecture as co-housing and co-working.
  • Lynerd, Benjamin Thomas, “Evangelicals and the Modern Self, with a Critique of Abolitionism”, PhD. Diss. The University of Chicago, December 2009.
  • Lyshaug, Brenda Lee. The quest for authenticity: The misadventures of the self in modern political thought. (Unpublished Ph.D. manuscript, Princeton University, 2000)
  • Madathikunnel, Sabu George. An assessment of modern self, the moral sources and the collective connective nature of religion in the writings of Charles Taylor. Diss. lic. (M.A.), K.U.Leuven. Hoger instituut voor wijsbegeerte, 2007.
  • -----------. Charles Taylor and the theory of secularization with a reference to Löwith and Blumenberg. Diss. MPhil, K.U.Leuven. Hoger instituut voor wijsbegeerte, 2008.
  • McKenzie, Germain. "A Critical Examination of the Underlying Sociological Theory of Secularization in the West in the Work of Charles Taylor." Ph. D., The Catholic University of America, 2015
    Scholarly debate on secularization in the West has been largely developed in sociological terms. Two extreme positions in the conversations are those I label as “orthodox” and “counter-orthodox”, with several authors taking middle stances. “Orthodox” theorists affirm that modernity necessarily erodes religion, whereas “counter-orthodox” ones —also known as Rational Choice Theorists (RCT)— see secularization as a self-limiting process within modernity. As the debate between these views has somewhat stalled, other perspectives have caught the interest of researchers. An important contribution among them is that made by Canadian thinker Charles Taylor in his book A Secular Age (2007). This dissertation analyses the sociological basis of Charles Taylor’s account of secularization in order to elucidate what new insights he brings to the debate on the issue. It relies on textual analysis of all the pertinent works by Taylor, as well as his classical and contemporary sociological influences. As a sociological framework, it relies on the scholarship of British sociologist Margaret Archer, particularly on her views about the relationship between social and cultural structures and human agency, as well as about social change. My claim is that it is possible to uncover a consistent “Taylorean sociology” in his work. This particular sociological approach finds its roots in Taylor’s philosophical anthropology, his critique of mainstream social science, his position on the problem of human agency in sociology, and his affirmation of the inextricable linkage between the social and cultural realms. In this light, secularization in the West is better understood as the change of religion due to social movement dynamics which relocates the place of religion in society and in individual experience. This change has entailed the decline of some religious forms and the appearance of new ones, a process which is not linear but more of a zigzag-shape. In spite of some shortcomings, Taylorean sociology’s account of religious change is consistent with an important body of empirical data. It supersedes important theoretical and methodological problems within “orthodox” and RCT-inspired explanations. In regard to the former, this is not surprising since such views have been marginalized by the most part of scholars today. However, in regard to the latter, criticisms advanced by Taylorean sociology are more interesting because of RCT’s prevalence, particularly in North America’s scholarship. Among the most important of them, is the inadequacy of considering structures as closed systems —something crucial for RCT, the diminished role given to cultural structures as compared to that of social structures in religious change, and the inadequacy of RCT’s view of religious choice as one between options that appear before the human agent all at the same time and in a clear fashion. Among the new paths opened by Taylorean sociology for the study of secularization, the more important are its integration of human agency and structure, and its focus on our contemporary conditions of belief, particularly its view of the “immanent frame” as our given cultural context in the West, the notion of a continuum that goes between exclusive humanism and transformative religion, two extreme positions which fragilize each other and between which a myriad of unstable intermediate positions that are taken by many Westerners.
  • McLean, Alex, Moral and Metaphysical Freedom: a Study Based on the Thought of Charles Taylor and Schubert Ogden, Dissertation: Thesis (Ph. D.): University of Chicago, 1993
  • McPherson, David. "Re-Enchanting the World: An Examination of Ethics, Religion, and their Relationship in the Work of Charles Taylor." Ph.D., Marquette University, 2013
    In this dissertation I examine the topics of ethics, religion, and their relationship in the work of Charles Taylor. I take Taylor's attempt to confront modern disenchantment by seeking a kind of re-enchantment as my guiding thread. Seeking re-enchantment means, first of all, defending an 'engaged realist' account of strong evaluation, i.e., qualitative distinctions of value that are seen as normative for our desires. Secondly, it means overcoming self-enclosure and achieving self-transcendence, which I argue should be understood in terms of transcending a 'lower' mode of selfhood for a 'higher' one in concern for 'strong goods'. One of the main issues that Taylor raises is whether re-enchantment requires theism for its full adequacy. He advances--often as 'hunches'--controversial claims regarding the significance of theism (1) for defending strong evaluative realism and (2) for motivating an ethic of universal human concern. I seek to fill out his hunches in terms of a theistic teleological perspective that is centered on the 'telos of communion'. I argue that such a view is important for overcoming the problem of what Bernard Williams calls the 'radical contingency' of ethical beliefs, which seems to undermine their normative authority. However, I argue that if a non-theistic view of cosmic purpose (e.g., Thomas Nagel's view) can be regarded as a viable option, then it could also help to address this problem and support a kind of re-enchantment. Taylor also advances the controversial view that (3) there is an ineradicable draw to 'transcendence' in human life in connection to the quest for the meaning of life. Here he opposes certain mainstream theories of secularization that see it as a process involving the ineluctable fading away of the relevance of religion. I seek to fill out and defend Taylor's view in this matter. Besides providing a reading of Taylor's work as a whole and advancing further some of the issues he raises, I also examine his general evaluative framework based on his account of strong evaluation. In doing so I show how he provides a distinct and important perspective among contemporary moral philosophers.
  • Meijer, Michiel. "Strong Evaluation and Ontological Gaps. Reinterpreting Charles Taylor. "University of Antwerp, 2016
    Charles Taylor is a key figure in a number of philosophical debates. The breadth of his work is unique, ranging as it does from reflections on human nature and moral experience to analyses of the ontological commitments of contemporary secular societies. His arguments not only combine ethics with philosophical anthropology, but also have a way of interweaving phenomenological and ontological reflections with ethical inquiries. This thesis provides a comprehensive critical account of Taylor’s writings. It argues that a close examination of his central concept of “strong evaluation” reveals both the potential of and the tensions in his entire thinking. The analysis pursues the development of his thought from his very first philosophical papers (1958–1959) until his most recent reflections in Retrieving Realism (2015). It also examines in detail Taylor’s ambitious philosophical project: to connect arguments in philosophical anthropology, ethics, phenomenology, and ontology across the full range of his diverse writings. The thesis therefore specifically traces the links between Taylor’s arguments, with strong evaluation as their unifying leitmotiv.
  • Meynell, Robert. “Canadian Idealism: Forgotten, Not Lost.” PhD Thesis, University of Ottawa, Canada, 2005.
  • Miller, D.. A conception of self-formation grounded in the work of Charles Taylor, Alasdair MacIntyre, and David L. Norton.  PhD. Diss. Florida Atlantic University, 2007.
  • Miller, L.. Theorizing religion, constitutionalizing religion: Taylor, Connolly, Habermas, and the U.S. Supreme Court. (Unpublished Ph.D. manuscript, New School University,  2010)
  • Montero, Darío. "A Taylorian Approach to Social Imaginaries: The Origins of Chile's Democratic Culture." PhD Thesis, Friedrich-Schiller-Universität Jena, 2015.
    The recent wave of social movements in Chile seem to express a profound critique against democracy, as this modern ideal has been interpreted and practiced in this country. In our view, the current legitimation crisis can be explained as a clash of two social imaginaries whose first traces are already visible during early republican life and which together constitute Chile’s political culture. According to this longer-term approach we need to return to the founding period when the nation and the state were built and delve into the origins of the Chilean constitutional tradition. The ‘founding clash’ of political self-interpretations and its outcome, which took place between 1810 and 1833, determined path-dependently the outlook of Chile’s democratic culture as we know it today. Charles Taylor’s imaginaries approach has served as a guide to explore the cultural face of Chile’s political modernity by attending to the unique way in which the North Atlantic modern social imaginary has been re-configured when placed within a pre-modern (colonial) Hispano American social imaginary. Since the early part of the nineteenth century, Chile’s legal and political structures seem to have been justified instrumentally, in accordance with a liberal-atomistic imaginary, combined with an authoritarian element inherited from colonial times. But we also find such liberalism co-existing right from the beginning of the Republic with the presence of a popular-democratic social imaginary –in a way, coextensive to all the Hispano-American peoples. This latter affirms the value of community and citizen participation. Chilean social movements, in particular those of a political-constituent kind, have not challenged liberalism per se but have sought to find a way of realizing popular sovereignty through greater participation and the establishment of what they consider a truly liberal-democratic system. In doing so, they are heirs to that original popular social imaginary, which was violently suppressed and displaced from the political system after the 1829-30 civil war and the emergence of the ‘Portalian state’. The social movements of 1918-1925 and the recent social unrest from 2006 to the present are cases in point where a crisis of allegiance to official political practices and institutions emerges.
  • Morita, Ahiko, March 2006, Ph.D dissertation, Waseda University “Charles Taylor and the theory of the subject of rights – Study on the SELF as the subject of rights in the modern multi-cultural society” [English translation of Japanese title]
  • Motts, Zachariah. "Open Itineraries: Engaging Charles Taylor in the Evangelical Church." Ph.D., Asbury Theological Seminary, 2017
    This thesis explores the application of the work of Canadian philosopher Charles Taylor to current issues facing the evangelical church. It details eight major themes drawn from Taylor’s thought (self, moral sources, social imaginaries, fragility and cross-pressures, secularism, multiculturalism, language and moral understanding, and fullness) followed by discussions of what those themes, if true, mean for the evangelical church. Areas of application include theology, missiology, ecclesiology, and political engagement. In the much-changed environment of our current “secular age,” the richness and depth of Charles Taylor’s analysis can be an able resource for evangelical self-understanding and course-correction as pastors and churches navigate into the future.
  • Mozumder, Mohammad Golam Nabi.  “Interrogating Post-Secularism: Jürgen Habermas, Charles Taylor, and Talal Asad.”  Master’s Thesis, University of Pittsburgh, 2011. 
  • Nyberg, Linn. "Att Förstå Och Leva i Ett Samhälle Präglat Av Mångfald : Tre Filosofiska Perspektiv på Valda Delar Av Ämnesplanen i Religionskunskap." Dalarna University, 2017
    Denna studie syftar till att, genom en komparativ ideologianalys, analysera tre valda filosofiska modeller och uttolka vilka implikationer dessa kan ha vad gäller religionsämnets syftesbeskrivning ur LGY11; att eleverna ska "förstå och leva i ett samhälle präglat av mångfald." Studien syftar inte till att argumentera för någon specifik modell. De modeller som analyserats är hämtade ur verk författade av Charles Taylor, Seyla Benhabib samt Martha Nussbaum. Analysen påvisade såväl skillnader som likheter mellan de olika modellerna. Analysen påvisade att kristendomens särställning som "förvaltare av den svenska värdegrunden" kan vara en problematisk aspekt av läroplanen då kristendomen kan tas som neutral, objektiv eller tolkas som innehållande en "god" essentiell kärna. Ett annat resultat vilket uttolkades av de analyserade modellerna var att förståelse för de andra, måste föregås av en kritisk granskning av, eller medvetenhet om, den egna utgångspunkten. Detta tolkades som ytterst relevant i en religionsundervisning vilken syftar till att uppnå förståelse för mångfald.Olearnik, P. Beyond exclusive humanism. Ph.D. diss., Georgetown University.
  • Ouellet, Marleau. “La Theorie de la Participation chez Charles Taylor: Formulation et Application.” PhD Thesis, University of Ottawa, Canada, 2004.
  • O'Flynn, Ian John.  The philosophical basis of deliberative democracy.  PhD. Diss. Queen's University of Belfast (United Kingdom), 2002.
  • Palma, Anthony Joseph. "Recognition of Diversity: Charles Taylor's Educational Thought." Ph.D., University of Toronto (Canada), 2014
    This study focuses on Charles Taylor's educational thought with a view to understanding his contributions to the discipline of Philosophy of Education. No comprehensive study of Charles Taylor's educational thought has been attempted. There is a single dissertation and a dozen or so published periodical articles that do take Taylor's educational views into consideration, to be sure. Yet these studies, which limit themselves to Taylor's account of the recognition and/or non-recognition of identity in multicultural societies, are insufficient on five accounts: i) they are indifferent to the historical nature of Taylor's scholarly work; ii) they neglect the philosophical sources of his educational thought; iii) they fail to highlight the interconnections between the key educational themes he takes up; iv) they disregard his major critics and the dialectical tensions raised by these critics; and v) they are somewhat dated in that they do not consider his more recent scholarship. My dissertation seeks to fill these scholarly gaps. My thesis is that an inner logic is implicit in Charles Taylor's educational thought. I argue that Taylor's views on the modern condition, (i.e. in his readings of Descartes, Kant, Herder, and Hegel), are closely interwoven with his views on modern education, and that interconnected currents in the modern history of ideas elucidated by Taylor, (i.e. scientific rationality, exclusive humanism, and the ethics of authenticity), have contributed to the rise of, and the sensitivity toward, both the theory and the practice of the politics of recognition in contemporary educational institutions. I conclude that an education for culturally diverse minds and hearts, anchored in human, historical, and epistemological recognition, and democratically open to both immanence and transcendence, is the true calling of Taylor's educational thought.
  • Parachoniak, Bryan Lorin.  The otherness of I: Narrative, pedagogical being and fulfillment.  M.A. Diss. McGill University (Canada), 2005.
  • Pauley, Amy. "Ethical Abnegation: Insights from Lonergan." Université d'Ottawa / University of Ottawa, 2017
    The overarching intent of the present work is to identify features of the problem of ethical abnegation and to offer solutions to the problem for the sake of promoting ethical reflection. This project follows a method of problem and response. This involves identifying and responding to elements within ethical theory that contribute to the problem of ethical abnegation. We will offer accounts of the work of Alasdair MacIntyre (chapter 2), Charles Taylor (chapter 3) and Bernard Lonergan (chapter 4 to chapter 8). Each author, in his own manner, identifies features of ethical theory that can foster and even promote ethical abnegation. Based on the research findings, we propose that Lonergan's method for intentionality analysis advances the works of MacIntyre and Taylor on the topic of ethical abnegation. Lonergan's method treats the operations of responsible consciousness, different stages of meaning and patterns of experience and provides a theoretical framework for identifying features of the problem of ethical abnegation and its possible solutions in both ethical theory and interiority and thereby, provides a framework for self-appropriating tools that aid subjects in pursuing ethical reflection on social goods and values. In chapters four and five, we refer to the possibility of developing responsible interiority and moral conversion. These chapters also refer to Lonergan’s framework for differentiating among stages of meaning and multiple concerns that can facilitate moving back and forth between stages and concerns to promote ethical reflection. Chapter six offers Lonergan’s account of the theological tools available to advance the project of contending with ethical abnegation. In particular, theological categories can refer the subject to the need of God’s grace and religious conversion to overcome despair and initiate a loving orientation to do good for others. Chapters seven and eight provide explanations for how Lonergan’s account of the patterns of experience and in particular, the dramatic pattern of experience can facilitate loving orientation to God as a constituent dimension of ordinary experience. The explicability of Lonergan’s tools for identifying and mitigating the challenges of ethical abnegation will be shown to provide justification for the present work’s proposal that Lonergan’s method advances MacIntyre and Taylor’s project of enhancing ethical theory to promote ethical reflection.Perreau-Saussine, A. Finnis's natural law theory. (Unpublished Ph.D. manuscript, Cambridge University, 2003)
  • Plants, Nicholas R. From the Disengaged Subject to the Subject as Subject in Taylor and Lonergan. Saint Louis University, 2000
  • Przekupowski, David M..  Dialogical authenticity: Kierkegaard, Heidegger, and the quest for authentic identity.  PhD. Diss. University of South Carolina, 2005.
  • Randahl, Ellen. "Integration i Europeisk Kontext : Kritisk Granskning Utifrån Skilda Perspektiv Inom Politisk Teori." Uppsala universitet, Teologiska institutionen, 2016
    In modern times of globalisation, most countries no longer consist of a homogeneous population. People from different backgrounds, with different stories, religion and culture live together in the same community. Unfortunately, this creates challenges and a modern state needs to have a plan for integration so that all these groups and individuals may live together peacefully, which is important in aspects of universal human rights and human dignity, but also for the function of a society. In this Master's thesis in Human Rights, questions about integration are discussed in a European context through four ideal-typical integration policy options from a model by Karin Borevi; together with perspectives from Seyla Benhabib, Abdelmalek Sayad and Charles Taylor. The four ideal-typical options for integration that are used in this thesis are: 1: Assimilaion to an ethnic community 2: Politics for ethnic exclusion 3: Assimilation to a civil community 4: Multicultural politics. Integration in Sweden, Great Britain and France during the 90's are used as illustrative examples of integration in order to be able to discuss the ideal-typical policy options in relation to real examples for demonstrating which political ideas and values that are built into different models of integration. In the end a normative discussion results in a solution of which values that should be prioritised and which strategy that is the best to accomplish these values. I conclude amongst other things that different forms of integration value culture, groups or individuals differently and that many different types of strategies and politics can be put into the same ideal-typical option for integration. People tend to treat cultures as unchangeable and well-defined units, even though they in reality seem to be of a changeable nature. The modern state should in my opinion work more with the principles around which type of society that would be the best for all its citizens and not so much how we should preserve what cannot be preserved in the first place, like cultures. We should create societies where cultures can mix and change. The global world is here to stay and so is the heterogeneous society, the state should focus on creating a society built on this fact, where society and people as individuals may grow.Ravignat, Mathieu G., Charles Fourier and Charles Taylor: Romantic Expressivism and the Socialist Philosophy of Labour, M.A. Thesis, University of Ottawa, 2000.
  • Renahan, A.. Towards a transcendent good Charles Taylor and the challenge of articulating a postmodern moral identity. M.A. diss., Concordia University (Canada).
  • Renahan, Andrew. "From Authenticity to Accountability: Re-Imagining Charles Taylor's Best Account Principle." Ph.D., Concordia University, 2013.
  • Rice, Christopher, 2008, "Articulation and Historicity: Taylor's Sources of the Self in the Light of Heidegger's Being and Time" University of Sussex. MA.
  • Roemer, T. Standing at the crossroads: Identity and recognition of the Applied Science Technologist in British Columbia. (Unpublished Ed.D. dissertation, Simon Fraser University, Canada, 2008). 
  • Rondel, David. The possibility of irony: Richard Rorty's liberal ironist and the phenomenology of the self (Charles Taylor) . (Unpublished Masters manuscript, Concordia University, 2004)
  • Roth, Benjamin M. "Narrative, Understanding, and the Self: Heidegger and the Interpretation of Lived Experience." Ph.D., Boston University, 2014
    Since work by Alasdair MacIntyre, Charles Taylor, and Paul Ricoeur, there has been sustained interest among philosophers in the view that narrative plays an essential role in how we understand our lives and selves or--more radically--in how we constitute ourselves as full persons. At one extreme, MacIntyre and Taylor argue that our desires and commitments are hierarchically organized, in the best case unifying our lives into narrative quests. At the other extreme, Galen Strawson has attacked narrativity as far from universal, as well as spurious when taken as an ideal. Thinkers such as Marya Schechtman, Peter Goldie, Daniel Dennett, and David Velleman defend conceptions between these extremes. After examining this background in detail, my dissertation offers an interpretation of Heidegger that supports a revised conception of narrative's role in self-understanding. Whereas existing theories are driven by master metaphors of the self as author, the self as a character, or of lives as stories, I argue that the relationship between the self and narrative is better understood through a notion of reading. Heidegger scholars disagree as to whether the notions of authenticity and historicality put forward in Being and Time support a narrative conception of the self. In my view, Heideggerian "everydayness"--how we are, prior to any reckoning with authenticity--amounts already to a version of the narrative self. Just as readers mid-story understand characters by projecting where they are going, we understand who we are by projecting provisional plotlines for our futures. Such understanding is made explicit in textual narratives, which preserve the structure of lived experience better than any other form of description. Literary narratives, especially certain kinds of experimental rather than "realist" ones, most accurately represent the structure of existential possibilities. Heidegger's notion of truth as disclosing provides a frame which makes the anti-naturalist implications of narrativity more coherent. By bracketing Heidegger's controversial notion of authenticity, conversation with recent work in Anglo-American philosophy on narrative and the self is facilitated. My revised conception of the narrative self establishes a basis for further work on how we use narrative to understand and organize our lives. Saito, Shuichi, On Charles Taylor's Hermeneutic Science, M.L.A. Thesis, University of South Florida, 2000.
  • Schleeter, Michael Thomas. "Sentiment without System: An Hegelian Reconsideration of the Communitarian Critique of Liberalism." Ph.D., The Pennsylvania State University, 2011.
  • Schoenberg, Phillip. "Transcendence and Transformation: Charles Taylor and the Promise of Inclusive Humanism in a Secular Age." The University of New Mexico, 2016
    This is a study in the religious philosophy of the Canadian philosopher Charles Taylor. I focus in particular on the role of transcendence in his later writing on religion and secularity with the aim of contributing to a better understanding of his overall vision of the way out of the malaise of modernity, namely, his adumbration of a pluralistic solution, which I call "inclusive humanism" in contrast to both a narrow religious humanism on the one hand, and a narrow "exclusive" secular humanism on the other. Transcendence as transformation is the centerpiece of Taylor's hope for the moral and spiritual health of the late modern West, a civilization that he argues is struggling to maintain its commitment to a number of demanding universal moral standards in the face of dwindling resources for articulating continued affirmation or practical commitment. While Taylor believes that the Judeo—Christian tradition contains within itself the potential for renewal, his pluralist vision is open to the possibility of a new, inclusive humanism. The requisite transformation he envisions is modeled after religious conversion, but it is also clear that Taylor is open to non-religious possibilities.
  • Scripter, Lucas A. "Moral Articulacy: An Essay on Charles Taylor's Critique of Modern Moral Philosophy." Ph.D., Emory University, 2013
    Among the critics of modern moral philosophy, Charles Taylor stands out for couching his critique in terms of the "inarticulacy" of contemporary theory. Despite its pervasive role in his writing, Taylor's leaves the notion of 'inarticulacy' and its root concept 'articulation' woefully under-articulated. In this thesis I explore these notions and argue that his characterization of contemporary theory in terms of "inarticulacy" is hardly incidental to his critique. Rather the concept of moral 'inarticulacy' provides a clue to reading the whole of his moral philosophy. Thus, I offer a critical interpretation of Taylor's moral philosophy centered on his notion of moral articulacy. This thesis explores the meaning of moral 'inarticulacy,' the conditions for moral articulacy, and whether or not contemporary moral theory is actually as inarticulate as Taylor assumes. Articulating the concept of 'articulation' reveals how his critiques of naturalism and epistemology, his "expressivist" view of language, his "engaged" conception of human agency, and his dialogical conception of practical reason come to bear on his moral philosophy. It thus gives us a way of weaving together broader themes in his work and seeing how his widespread philosophical pursuits come to bear on his critique of contemporary theory. Moreover, the notion of moral articulacy illuminates how Taylor's critique of modern moral philosophy fits into in the context of his moral philosophy as a whole. It points toward a two stage reading of his moral philosophy that synthesizes his advocacy of ethical pluralism with his own defense of an agape -centered ethic by showing the former moment as clearing a space for substantive moral dialogue by eliminating overly restrictive meta-ethical assumptions and the later moment as itself the articulation of a particular ethical vision within that freshly achieved space of moral articulacy. Semko, Jesse Joseph Paul, Isaiah Berlin and Charles Taylor on Johann Gottfried Herder: A Comparative Study.
    Masters Thesis, Department of Political Studies, University of Saskatchewan, Saskatoon, September 2004.
  • Sepulveda del Río, Ignacio. "La Religión En El Mundo Secular: Trascendencia e Individualidad. Un Estudio Del Problema Desde El Pensamiento De Charles Taylor." PhD, Universidad de Valencia, Spain, 2013.
  • Sherman, Edward David. Reforming the Self: Charles Taylor and the Ethics of Authenticity, M.A. Thesis, Written for the Faculty of Religious Studies, 2001.
  • Sinclair, Carolyn. Aller vers l'autre voyager vers soi: Poesie et identite dans l'oeuvre de Robert Dickson . (Unpublished Masters manuscript, Laurentian University of Sudbury, 2004)
  • Smit-Hobbs, Jennifer. "The Campaign Continues: Charles Taylor's Anti-Naturalism in A Secular Age." M.A., Open Universiteit, Netherlands, 2017.
  • Smith, Karl E. Perennial Questions, Contemporary Responses: Exploring Meaning, Subjectivity and Society with Cornelius Castoriadis and Charles Taylor, PhD Thesis, La Trobe University, 2007
  • Söderberg, Per-Erik. "Integration Bortom Det Sekulära : En Teoretisk Undersökning Av Integrationsbegreppet; Integration Beyond the Secular : A Theoretical Study of the Concept of Integration."Högskolan i Gävle, Avdelningen för humaniora, 2017
    Undersökningen syftar till att utforska en postsekulär variant av integrationsbegreppet, genom att kritiskt granska aktuell forskning om integration. Detta genom ett explorativt begreppsstudium som primär metodologisk ansats, ett allmänt litteraturstudium som sekundär ansats, samt ett intersektionellt perspektiv som komplementär teoretisk ansats. Undersökningens postsekulära teoretiska ramverk utgörs av Zygmunt Baumans teori om flytande modernitet, Charles Taylors teori om den dialogiska funktionen, och Seyla Benhabibs teori om deliberativ demokrati. Undersökningen visar på fem centrala dimensioner av det postsekulära integrationsbegreppet; (i) mer än enbart religion, (ii) förändrade maktförhållanden och villkor, (iii) intersektionalitet, (iv) samtida aktivism, och slutligen (v) ideal och visioner. Den första dimensionen syftar till att problematisera den vetenskapliga debatten om postsekularitet, och påpeka dess ensidiga betoning på religion och religiositet i relation till sekulära samhällen. Den andra dimensionen syftar till att undersöka maktförhållanden och villkor, med grund i historiska, ekonomiska, sociala och globala faktorer. En tredje dimension belyser den mänskliga identitetens komplexitet och dess transformation, utifrån maktrelationer och tillhörighetskategorier. Den fjärde dimensionen som trädde fram accentuerade begrepp som deliberativ demokrati, omförhandling, försoning och solidaritet. Fokus lades främst på socialt engagemang och gräsrotsinitiativ som former av aktivism. Den femte och avslutande dimensionen anspelar på idealets och visionernas betydelse, och hur dessa träder fram i samtida sekulär kontext. Med grund i undersökningens resultat, är det möjligt att påvisa hur traditionella förståelser av integrationsbegreppet framträder som otillräckliga och kontraproduktiva i strävan efter jämlik och inkluderande integration.  The purpose of this study is to explore a postsecular alternative to the concept of integration, through a critical examination of current research on integration. This is achieved through an explorative conceptual study as the primary method, a general literature study as the subordinate method, and an intersectional perspective as a complementary theoretical approach. The postsecular theoretical framework of this thesis consists of Zygmunt Bauman’s theory of liquid modernity, Charles Taylor’s theory of the dialogical function, and Seyla Benhabib’s theory of deliberative democracy. The study presents five central features of the postsecular concept of integration as being; (i) more than just religion, (ii) change in power relations and conditions, (iii) intersectionality, (iv) contemporary activism, and lastly (v) ideals and visions. The first feature aims to scrutinize the scientific postsecular debate, and point out its one-sided emphasis on religion and religiosity in relation to secular societies. The second feature aims to examine power relations and conditions, constituted by historical, economic, social and global factors. A third feature illuminates the complexity and transformation of identity, with regards to power relations and categories of belonging. The fourth feature which appeared in the study emphasized concepts like deliberative democracy, renegotiation, reconciliation and solidarity. The focal point being social commitment and grassroots- levels of initiatives as forms of activism. The fifth and concluding feature refers to the significance of ideals and visions and how these appear in contemporary secular context. Based on this study, it is possible to claim how traditional understandings of the concept of integration appear inadequate and counterproductive in the endeavor of an equal and inclusive integration. 
  • Sohrabifar, Vahid. "The Impacts of Modernity upon Religion and Spirituality: Critical Study of Charles Taylor." University of Religions and Denominations URD in Qom-Iran, 2017.Sozek, J. After rationalism: The moral and religious implications of Taylor's and Rorty's epistemological critiques.  M.A. Diss. McGill University (Canada), 2006.
  • Subianto Bunjamin, Antonius. The Good Self: Towards the Ethics of Authenticity in the Perspective of Charles Taylor. 2007. Faculty of philosophy at Pontificia Università Lateranense, Rome, Italy
  • Svetelj, Tone. "Rereading Modernity---Charles Taylor on its Genesis and Prospects." Ph.D., Boston College, 2012.
  • Tambornino, John Thomas.  The corporeal turn: Affect, embodiment and necessity in political theory.  PhD. Diss. The Johns Hopkins University, 2000.
  • Tchir, Trevor, Reason and Language in Charles Taylor, M.A. Thesis, University of Ottawa, 2003.
  • Thames, Bradley J. Historicity, Contingency, and Virtue. Ph.D., University of Notre Dame, 2011.
  • Tremblay, Francine.  L'individu dans la modernite: Georges Herbert Mead, Charles Taylor et Alain Touraine.  M.A. Diss. Concordia University (Canada), 2001.
  • Varghese, Joshy P. "The Metaphysics of Diversity and Authenticity: A Comparative Reading of Taylor and Gandhi on Holistic Identity." Ph.D., Boston College, 2013
    The human self and society in general have always been in transition and transformation. Our senses of ourselves and of our society are in dialectical relation with our sense of whether or to what degree we feel part of important dimensions such as religion and politics, which are both an expression of our identity and factors that may sometimes change our identity. In modern western society it seems that identity has shifted from what Charles Taylor calls "embeddedness" in religion to a mode of life where religion is, to a great extent, expected to be a personal matter and even a personal choice. This is not impossible to understand, and historical work shows us that there are important continuities between the modern reason that rejects religion and the religion that it rejects. We see in the west the development of a political system that has made society increasingly secular and religion increasingly private. This is not the case everywhere in the world. In may other places outside the "west" religion and its expressions are more public and individuals consider religion as a significant factor in defining their self-identity. In these places, many people are found expressing and promoting an identity that they consider meaningful in a world that is not fundamentally defined--or only defined--by the sort of secular political system that restricts religious beliefs and practices to the private domain. In these places, there is somewhat less difficulty with the sort of dilemma that we find in many liberal secular parts of the modern west, where even public expressions of religious beliefs are protested or challenged even though the right to such expressions are constitutionally guaranteed for all citizens. The dialectics of religion and politics and their importance in defining human self-identity is the central domain for my research, though I need many detours into other cultural factors in order to substantiate my claims. Bouncing back and forth between western and eastern religious, philosophical, and political perspectives, I finally found some points of contacts in Charles Taylor and Mohandas Karamchand Gandhi. Still, I felt it necessary to offer a preliminary account of secularism, as our present context, in order to set the background of my exploration of the works and, in some important respects, the lives of Taylor and Gandhi. Hence, my first chapter is an overview of the sources of secularism in the West and in India. The second chapter deals with the Taylorian understanding of diversity, authenticity, and holistic identity. My third chapter is on Gandhi's understanding of diversity, authenticity, and holistic identity. My fourth and final chapter brings to light my own sense of our prospects for an integral understanding of religion, politics, and self-identity within the contexts of post-religious, post-secular, and post-metaphysical thinking. While claims for secular humanism and secular politics have always been somewhat convincing to me, I was not sure why religion should be necessarily so 'problematic' for such a program. In fact, the pathologies of both reason and religion have become more explicit to us today. Secularism seems to repeat the exclusivism of the anti-secular stance of some religions by becoming anti-religious itself. Indeed, among secularists and even atheists there is a general trend to consider religions as intrinsically "anti-humanistic" in nature. It is true that secular humanism has sometimes helped religions to explore how deeply "humanistic" they are at heart, in their revelations and traditions. So perhaps, it is possible to have comprehensive frames and theories of humanism and secularism from within the boundaries of religions themselves without negating or diminishing either the spiritual or the secular. A dialogue between Taylor and Gandhi can be useful for us today especially as pointers toward such a humanistic approach to self, religion and politics. This dialogue between these western and the eastern thinkers can enlarge, enrich, and enlighten each other. What we then see, on the one hand, is the limit of a purely secular politics that is lacking a proper metaphysical foundation to guarantee the religious needs of humanity; and on the other hand, we also see the hesitation and struggle of religions to accommodate the demands of secularism. In both cases, we have reason to hope for a new 'metaphysics of diversity and authenticity' which in turn might validate a role for religion, and perhaps also the ethical principles that it yields. Still, this is an incomplete and inconclusive dialectic and in that sense only a contribution to ongoing debate. I thank for your attention to my narrative and my proposals. Let me conclude now, so that I can listen to your stories, because you too help me to define myself. (Abstract shortened by UMI.).
  • Venegoni, Charles L.  Charles Taylor and education: Philosophy, policy, practice.  PhD. Diss. Loyola University of Chicago, 2000.
  • Vidanec, Dafne. Ideal moralnosti modernoga čovjeka u filozofskoj interpretaciji Charlesa Taylora [Engl.:The Moral Ideal of the Modern Man in the Charles Taylor's Philosophical Interpretation]. M.A. Thesis, University of Zagreb/Croatian Studies-Faculty of Philosophy of the Society of Jesus, Zagreb, 2007.
  • Vidanec, Dafne. Čovjek i njegovo djelovanje u filozofiji Charlesa Taylora: hermeneutiziranje identiteta modernoga čovjeka [Engl.: Man and His Agency in the Philosophical Thought of Charles Taylor: the Modern Man Identity Hermeneutics], unpublished Ph.D. Thesis, University of Zagreb/Croatian Studies-Faculty of Philosophy of the Society of Jesus, Zagreb, 2011.
  • Wood, David K., Reason, Self, and the Good in the Philosophies of Charles Taylor and Jürgen Habermas, Dissertation: Thesis (Ph.D): Drew University, 2000.
  • Yeuk-Shing, Mok, Hermeneutic Openness and Reflective Evaluation in the Philosophy of Charles Taylor, Dissertation: Thesis (Ph.D): University of Queensland, 2003.
  • Yi, Zane G. "The Possibility of God: An Examination and Evaluation of Charles Taylor's Transcendental Critique of Closed Worlds." Ph.D., Fordham University, 2013
    I interpret Charles Taylor's recent magnum opus, A Secular Age, as a dialectal and transcendental critique of theories that make religious beliefs seem pre-reflectively implausible. By situating this work in relation to Taylor's larger body of work on phenomenology, hermeneutics, ethics, and theories of modernity, I provide a comprehensive interpretation, defense, and evaluation of his method and arguments. The arguments I explicate and develop focus on identifying and undermining the following sets of background beliefs and theories: (a) representational epistemology, (b) subtraction stories of modernity, and (c) ethical humanism. While Taylor does not conclusively demonstrate that these theories are false, he shows that the assumptions he identifies are significantly disputed and, furthermore, provides superior, alternative options. I draw out the significant epistemic implications this has for current debates about the rationality of theism.
  • Zbicki, Valerie Hope, Allen Buchanan's Critique of a Radical Communitarian, M.A. Thesis, Bowling Green State University, 1992.
  • Zhang, Minghao, Quan Shi, dui ren de li jie yu chuan tong de he li xing [Interpretation, Understanding of Human Beings and the Rationality of Traditions], Dissertation: Thesis (Ph.D.): Lun wen (zhe xue shuo shi), 2001.
  • Zieba, Alexander Jozef.  Epistemic communities and political society.  PhD. Diss. Queen's University at Kingston (Canada), 2001.

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