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Goodreads helps you keep track of books you want to read. Want to Read saving…. Want to Read Currently Reading Read. Other editions. Enlarge cover. Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. El ensayo que se traduce en este volumen, La etica de la autenticidad, segun el titulo de la edicion norteamericana, o El malestar de la modernidad, segun reza la primera version canadiense, es el ultimo libro publicado por el filosofo canadiense, es el ultimo libro publicado por el filosofo canadiense Charles Taylor The Making of Modern Identity.
El trabajo de Taylor, profesor de filosofia en la Universidad de McGill, es exponente de una perspectiva hermeneutica que se encamina a la critica social y cultural. El presente ensayo indaga las formas y las causadas del individualismo etico moderno frente al cual realiza un esfuerzo de recuperacion de las fuentes sustantivas de valoracion de determinadas tradiciones culturales.
Charles Taylor muestra aqui, tambien, un ejercicio de su comunitarismo democratico al reivindicar el lugar central de las comunidades en la constitucion de la identidad personal y colectiva.
Get A Copy. Paperback , pages. More Details Original Title. Other Editions Friend Reviews. To see what your friends thought of this book, please sign up. Taylor misconceives portions of his argument in this book. For instance, he thinks of Derrida as promoting some debased form of a cult of authenticity, which convinces me that he is unfamiliar with his thought? Generally, he argues that living authentic lives in the way that John Stuart Mill envisions this in works such as On Liberty need not entail the sort of atomistic seeking for self-fulfillment that Taylor thinks.
Lists with This Book. This book is not yet featured on Listopia. Community Reviews. Showing Average rating 3. Rating details. Sort order. I was sitting in a coffee shop just a few months ago when a young lady walked by with a t-shirt declaring that, "Modernity Has Failed Us. The concrete gains of modernity are, I freely admit, ambiguous at best.
But as far as I can see, any critique of modernity is an immanent one insofar as it must itself rely on Enlightenment ideals. Only from the perspective of egalit I was sitting in a coffee shop just a few months ago when a young lady walked by with a t-shirt declaring that, "Modernity Has Failed Us. Only from the perspective of egalitarian universalism implicit in human rights and in the democratic constitutional state can we critique their failings as empirical institutions.
Similarly, only with the assumption of perfect inclusion presupposed by the democratic public sphere and by mass media can we critique their distortions and omissions. Nonetheless, in the intelligentsia as in the general public, the jury is still out as to the overall value of social modernity.
Taylor characterizes this Kutlurkampf as a dispute between the "boosters" and the "knockers" of modernity. The first group extols the gains made by the civil rights movements of the 20th century and see the multiplication of individual rights and lifestyle options as unmitigated steps forward.
In contrast, the second group bemoans the loss of social solidarity and common culture resulting from an increasingly diversified society. For this latter group, the shortcomings of Western modernity manifest themselves in the three related malaises of individualism, instrumentalization, fragmentation. In any debate or controversy of public interest, my instinct is always to assume that both sides are wrong.
The boosters are wrong, he says, because they fail to recognize the various ways in which individualistic self-fulfilment can lapse into the deviant modes of narcissism and relativism. At the same, however, the knockers are wrong to see the modern individualistic ethos as a self-indulgent nihilation of all value.
His project is to retrieve and articulate this ideal and, in doing so, to subject its deviant or debased modes to a kind of immanent criticism. In a first step, he highlights the dialogical character of identity-formation. We define our identities intersubjectively , through our relationships with others. In a second step, he stresses that self-definition depends for its intelligibility upon established horizons of significance — that is, shared frameworks of values and ideals.
In the absence of a shared horizon, it would be impossible to confer any value to our choices and therefore impossible define our identities by them. According to Taylor, these observations exclude both narcissistic modes of authenticity that take a purely instrumental view of human relationships and relativistic modes that reduce all values to individual choices.
Properly understood, then, authenticity requires us to foster meaningful relationships and to acknowledge a shared reservoir of meanings that transcends us as individuals. One of my favourite professors used to say that a good piece of philosophy has to meet two criteria. It has to be new and it has to be true. So far so good. Beyond this point, however, I find it impossible to agree. Having addressed the problem of individualism, Taylor dedicates the rest of the book to the remaining two malaises of instrumentalization and fragmentation.
In the first case, he argues that the drive to domination takes its rise from the moral ideals of rational autonomy universal benevolence. In the second, fragmentation into special interest groups implies the ideal of democratic action.
Although Taylor's prognosis is more cautious in the second case than in the first, he is nonetheless optimistic about the prospects of reawakening humanitarian concern and rekindling social solidarity. Whether by constitutional pessimism or by clear-sighted realism, I cleave much closer to Weber and Tocqueville. In a morbid kind of way, it is amusing to observe just how far the tendencies toward individualism, instrumentalization, and fragmentation have increased since the publication of The Malaise of Modernity.
The latest American presidential election stands as a testament to the dazzling escalation in divisive party politics and to the increasing subordination of the people to market imperatives that exceed both their understanding and their control. Meanwhile, the dawn of the internet age has all but evaporated whatever precious sources of social solidarity remained in Sequestered in our individual boxes and oblivious to any sense of common fate, we are reduced to sharing selfies and arguing on message boards about a recent celebrity Twitter gaffe or slurping up the latest blockbuster slop dreamed up by our corporate overlords.
Turns out it was advertizing a chart-topping pop single. View 2 comments. A short but sweet piece. Taylor, who is responding here to the cultural criticisms of Alan Bloom, Daniel Bell, and Kit Lasch, presents a more workable ethics than his targets.
In short, Taylor agrees with the subject of their criticism. However, he departs from their take on the dominance of subjectivity - disagreeing that it portends a slip into narcissism. Rather to Taylor, there is no going back to the pre-modern modes of being. Modernity and classical liberalism has led to the ascendancy of A short but sweet piece. Modernity and classical liberalism has led to the ascendancy of subjectivity as we know it.
To Taylor, this is here to stay, and there are successful routes and less unsuccessful routes. The unsuccessful routes fail to project an ideal or fail to live up to their ideal. The more successful routes reach out onto a horizon where the person strives beyond the subjective.
In the closing chapters, Taylor gives an intimation of how this ethics would work out in real life. In the s, at the time of publication, the regional communities of Canada still resembled the communities de Tocqueville saw in the 19th Century; they still provided avenues for people to be engaged with agency and with space to strive towards the horizons.
However over the years, Canada was drifting closer to its neighbor to the south. Here, the action takes place on electoral and legal stages removed from access for the general populous, and largely leaving the populous without direct access to political horizons.
We are still grappling with these issues. This books presents a promising start to a workable, livable ethics. It's a short piece. It only anticipates what this would look like.
Since I am a fan of Bloom and Lasch's books I found this especially intriguing and challenging. I think Taylor is effective in making his case. His strength is an assiduous, empathic seeking to know which sometimes leaves me feeling queasy.
I think though that Taylor still has iron in his critique both of the critiquers and the critiqued. Regarding the later I found his analysis deft and clear regarding how many attempts to ground the worth of non-standard sexual orientations based on choice for choices' sake, without a horizon beyond the self to give it meaning, collapse into incoherence.
Charles Taylor has a remarkable grasp of intellectual history and this book is no exception in his continued efforts to carefully position present ideas against the horizons of past conceptual shifts and innovations. Unlike his other books like Sources of the Self or A Secular Age, though, this book is a much briefer treatment of one idea in particular, namely the ideal of authenticity and its relationship to individualism in this contemporary age.
Nonetheless, I found Taylor's arguments to be p Charles Taylor has a remarkable grasp of intellectual history and this book is no exception in his continued efforts to carefully position present ideas against the horizons of past conceptual shifts and innovations. Nonetheless, I found Taylor's arguments to be perceptive and convincing. In particular, I appreciated the way in which he carefully distinguished higher forms of the ideal of authenticity from degenerate forms of the ideal.
Taylor's arguments go a long way towards re-energizing the ethical value of personal autonomy, and especially moving away from a conception of personal autonomy as a mere commitment to human choice. This is an accessible book for non-philosophers and might offer a good bridge to Taylor's larger and more expansive works, namely Sources of the Self and A Secular Age.
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La Etica De La Autenticidad. Charles Taylor
Get this from a library! Von Thadden, Elisabeth and Charles Taylor. I make this case through a discussion of its uptake in managerial techniques and practices and also in popular culture. There tyalor been talor ongoing dispute between defenders of world disclosure understood here in a loosely Heideggerian sense and critics who point to its normative shortcomings. Nielsen, Morten Ebbe Juul. Philosophy in an Age of Pluralism: First, what is the precise relation between history and autenticidae, taking into account the ontological validity of what Taylor calls social imaginaries? Translations and Reprints Taylor, Charles.
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