Charles Taylor (1) (1931–)
Autor/a de A Secular Age
Per altres autors anomenats Charles Taylor, vegeu la pàgina de desambiguació.
Sobre l'autor
Charles Taylor works creatively with material drawn from both analytical and Continental sources. He was born in Montreal, educated at McGill and Oxford universities, and has taught political science and philosophy at McGill since 1961. He describes himself as a social democrat, and he was a mostra'n més founder and editor of the New Left Review. Taylor's work is an example of renewed interest in the great traditional questions of philosophy. It is informed by a vast scope of literature, ranging from Plato to Jacques Derrida. More accessible to the average reader than most recent original work in philosophy, Taylor's oeuvre centers on questions on philosophical anthropology, that is, on how human nature relates to ethics and society. Taylor develops his themes with an engaging, historically accurate insight. (Bowker Author Biography) mostra'n menys
Obres de Charles Taylor
Varieties of Religion Today: William James Revisited (Institute for Human Sciences Vienna Lecture Series) (2002) 149 exemplars
Wieviel Gemeinschaft braucht die Demokratie? Aufsätze zur politischen Philosophie (2001) 6 exemplars
Renewing the Church in a Secular Age: Holistic Dialogue and Kenotic Vision (Ser. VIII, Vol. 21) (2016) 2 exemplars
What's wrong with negative liberty 1 exemplars
Wijsgerig perspectief 1 exemplars
Il dibattito fra sordi di liberali e comunitari 1 exemplars
Atomism 1 exemplars
世俗の時代【上巻】 1 exemplars
世俗の時代【下巻】 1 exemplars
Obres associades
Reading Rorty: Critical Responses to Philosophy and the Mirror of Nature and Beyond (1990) — Col·laborador — 55 exemplars
Transcending Boundaries in Philosophy and Theology: Reason, Meaning and Experience (2007) — Col·laborador — 25 exemplars
Articles of Faith, Articles of Peace: The Religious Liberty Clauses and the American Public Philosophy (1990) — Col·laborador — 23 exemplars
World, Mind, and Ethics: Essays on the Ethical Philosophy of Bernard Williams (1995) — Col·laborador — 19 exemplars
Etiquetat
Coneixement comú
- Nom oficial
- Taylor, Charles Margrave
- Data de naixement
- 1931-11-05
- Gènere
- male
- Nacionalitat
- Canada
- Lloc de naixement
- Montreal, Quebec, Canada
- Educació
- McGill University (BA)
Oxford University (BPhil ∙ Philosophy) - Professions
- philosopher
professor - Relacions
- Layton, Jack (student)
- Organitzacions
- All Souls College, Oxford University
University of Montreal
McGill University - Premis i honors
- Gifford Lectures ( [1998, 1999])
Molson Prize (1991)
Templeton Prize (2007)
Order of Canada
National Order of Quebec
Fellow, Royal Society of Canada (mostra-les totes 9)
Kluge Prize (2015)
Berggruen Prize for Philosophy and Culture (2016)
Kyoto Prize in Arts and Philosophy (2008) - Biografia breu
- Charles Taylor is Professor Emeritus in the Department of Philosophy at McGill University and author of Sources of the Self, The Ethics of Authenticity, and A Secular Age. He has received many honors, including the Templeton Prize, the Berggruen Prize, and membership in the Order of Canada.
Membres
Ressenyes
Llistes
Premis
Potser també t'agrada
Autors associats
Estadístiques
- Obres
- 40
- També de
- 18
- Membres
- 5,253
- Popularitat
- #4,747
- Valoració
- 4.0
- Ressenyes
- 28
- ISBN
- 283
- Llengües
- 17
- Preferit
- 11
I have read several books this year on similar subjects. I am a bit tired of having modernism attacked with sanitized versions of the past - particularly since the authors can't agree on what it was like. There is an adage that in theory, there's not difference between theory and practice, in practice there is. In considering the here and now, people so often look at what is (practice), but see other times and places according to theory. Taylor seems to like the three estates idea of complementarity, where some pray, some work, and some fight, in theory to protect the other estates. In truth, then as so often now, "Oh dear me, the world is ill divided/Them that work the hardest are the least provided." * Those who work got the least, although their religion would like them to believe that the work of prayer is more important than feeding the population. Their so-called protectors have an unnerving habit of invading other people, taxing the workers to pay for their armies, dragging workers into their fights, and keeping the spoils for themselves.
In discussing why it used to be impossible not to believe in god, they keep ignoring the elephant in the room: i.e, the Latin churches' willingness to use violence to extend their reach (like the Northern Crusades) and to keep their captive audience in line (The Albigensian Crusade, the burning of heretics.) A person would have to feel very strongly to risk the violence that would descend on them for not conforming or stating outright disbelief. The churches are not alone in using violence to stifle dissent, my point is that the risks, and the lack of a way for common people to record opinions, means that we are probably more in the dark about what they thought than we would like to think. In chapter 1, Taylor does get into the justification for this, i.e., that if one member of a community failed in their religious duty, god's wrath might fall the community as a whole. This occurs in other religions as well. Ordinary citizens of the Roman Empire were said to dislike Jews because they didn't participate in communal religious celebrations, still the government didn't persecute them for it and allowed the Temple to substitute praying to their god for the good of the empire for worshiping the emperor. Still other cultures managed to live side by side with different gods and religions; perhaps polytheists were willing to worship other gods as part of a community effort. This has always struck me as a difference between the Jewish bible and the letters of Paul. In the former, the Jews as a nation were collectively responsible, whereas in the letter of Paul, the Christians lived in communities within the larger pagan world, and outside of their willingness to preach to them, but only if they wanted to listen, contented themselves with not trying to control them. This got lost, as soon as Christians got enough power to attack other people.
My second objection is that we don't actually know what common people thought in the past. When people discuss the "Medieval Mind," whose mind do they mean? Authority figures, usually. Just because the church taught something doesn't prove that people believed it. The church believed that god placed each person in their station, but this didn't stop serfs from escaping. The English Peasant's Revolt of 1381 left us the quote: "When Adam delved and Eve span,/Who was then the gentleman?" Clearly the idea that god put them in their place didn't always impress the lower classes.
I often use the Epicurean Paradox as a partial explanation for my own atheism, it boils down to: "If god can prevent evil and doesn't why call him good, if he cannot prevent evil, why call him god.?" I don't think that it requires any great education to ponder the question of evil, but it did require great courage or outrage to speak it aloud in earlier times.
I don't think that the difference between 1500 and now is quite as stark as Taylor would have it. Most people in the US believe in a god, 40% of them believe that the world is less than 10k years old, people still consult fortune tellers, cast spells, light votive candles, and otherwise pray to saints. To me, secularism denotes a lack of an official presence for religion in governing society, separation of church and state, and freedom of religion and nonreligion. I was also interested to see that Taylor blamed the mind-body problem on secularism - other people that I have read argued that is an artifact of Christianity's Greek influences, and does not occur in Judaism. Modern psychology and biology are certainly moving away from that idea, as well as the idea that only human beings have a mind.
*Jute Mill Song" by Mary Brookbank… (més)