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Product details
File Size: 850 KB
Print Length: 306 pages
Simultaneous Device Usage: Up to 4 simultaneous devices, per publisher limits
Publisher: Cambridge University Press; 1 edition (March 28, 1985)
Publication Date: March 28, 1985
Sold by: Amazon Digital Services LLC
Language: English
ASIN: B00KILLK6Y
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An important collection of essays of the contemporary philosopher who provides great insight into who we are as secular people. Of course these are academic essays. However, worthwhile if that is your interest.
Charles Margrave Taylor (born 1931) is a Canadian philosopher who taught at Oxford and McGill University; he is also a practicing Roman Catholic. He has written many other books, such as Sources of the Self,Philosophical Arguments,A Secular Age,Dilemmas and Connections: Selected Essays,Multiculturalism: Examining the Politics of Recognition,The Ethics of Authenticity, etc.He wrote in the Introduction to this 1985 collection of papers, “Despite the appearance of variety in the papers published in this collection, they are the work of a monomaniac; or perhaps better, what Isaiah Berlin has called a hedgehog. If not a single idea, then at least a single rather tightly related agenda underlines all of them. If one had to find a name for where this agenda falls in the geography of philosophical domains, the term ‘philosophical anthropology’ would perhaps be best, although this term seems to make English-speaking philosophers uneasy. I started on it with a polemical concern. I wanted to argue against the understanding of human life and action implicit in an influential family of theories in the sciences of man. The common feature of this family is the ambition to model the study of man on the natural sciences. Theories of this kind seem to me terribly implausible. They lead to bad science: either they end up in wordy elaborations of the obvious, or they fail altogether to address the interesting questions, or their practitioners end up squandering their talents and ingenuity in the attempt to show that they can after all recapture the insights of ordinary life in their manifestly reductive explanatory languages.†(Pg. 1)He continues, “Our personhood cannot be treated scientifically in exactly the same way we approach our organic being. What it is to possess a liver or a heart is something I can define quite independently of the space of questions in which I exist for myself, but not what it is to have a self or be a person. In any case, it is this thesis about the self that I aspire to make clearly and convincingly.†(Pg. 4)He acknowledges, “the case for the ultimately moral grounding of modern naturalism needs to be made again, with more convincing argument and with finer moral discriminations. Having said this, I cannot claim to be very advanced in this task… But I think I see better than in the past what such a case would involve. Apart from the negative side of the argument, the case that naturalism makes a bad philosophy of science (which I think has been very powerfully made), the positive thesis can only be established in an historical account. This would have to show how, through the whole course of the development of the modern identity, the moral motivation has been intertwined with the epistemological, how the latter has never been a sufficient motive force but has always been seconded by the former…†(Pg. 7)He adds, “So what I have to offer here is, alas, mainly promissory notes… I mentioned above that the idea account of the spiritual basis of modern naturalism should not only be very convincing as interpretation, but should also allow us to discriminate sensitively what we want to affirm and what we want to reject. But even before such an account has been worked out we can try to define more clearly the features of a modern identity, and the ideals which help constitute it, and offer a critique of them.†(Pg. 8)He begins chapter 6 with the observation, “The kind of reflection which can be called philosophical cannot simply precede empirical discovery and lay out the field of the possible and the impossible. It can only be a reflection on empirical findings, raising questions about their interpretation, about the connections between them, about the problems they raise or help to solve. In this sense, ‘philosophy’ shades into the kind of reflection and discussion which any innovative empirical scientist must engage in. It can only be distinguished, if at all, in that we like to reserve the term for questions about the more fundamental issues.†(Pg. 139)He concludes chapter 7, “mechanism is neither a certainty, as the sole metaphysic compatible with science, as its protagonists claim, nor is it inconceivable, and necessarily doomed to deny the undeniable, as some philosophers have argued. But in examining these invalid arguments, some clarity has been gained. What this examination seems to point toward is a dissolution of the alternative mechanism---dualism; it invites us to examine a non-dualistic conception of man which is nevertheless not linked with a reductivist notion of the sciences of man. This would, of course, involve an ontology with more than one level; in other words, it would mean that although some principles govern the behavior of all things, others apply only to some; and yet the latter cannot be shown as special cases of the former.†(Pg. 186)He states, “We see language as a whole, as an activity with---potentially at least---a depth structure. The task is now to give an objective account of this depth structure and its operation, which underlies the activity of language we observe. This is now the agenda. In this the science of language is simply one example of a global shift in the objectivist sciences of man since the eighteenth century. The shift is away from a set of theories in terms of ‘surface’ or observable realities, principally the contents of the mind available to introspection, in favor of theories in terms of ‘deep’ or unobservable mechanisms or structures.†(Pg. 240-241)He outlines, “I want to abstract from the various theories … three important aspects of language activity… These are three (mutually compatible) answers to the question: what are we bringing about in language and essentially through language, i.e., such that it can only be brought about through language?... The first aspect I want to mention is this: in language we formulate things. Though language we can bring to explicit awareness what we formerly had only an implicit sense of. Through formulating some matter, we bring it to fuller and clearer consciousness. This is the function that Herder focuses on in his critique of Condillac in ‘On the Origin of Languages.’†(Pg. 256-257)He summarizes, “Thus there are three things that get done in language: making articulations, and hence bringing about explicit awareness; putting things in public space, thereby constituting public space; and making the discriminations which are foundational to human concerns, and hence opening us to these concerns. These are functions for which language seems indispensable.†(Pg. 263) Later, he adds, “once we understand that language is about the creation of public space, and that public space has participants---indeed, it is just what exists between participants, making them such in the act of communication---then we can see that there cannot be a totally non-participatory learning of language. The whole idea is at base inconsistent.†(Pg. 282)This book will be of great interest to anyone studying Taylor’s thought and its development.
This is an excellent volume of essays on a set of topics central to contemporary philosophy. The volume is divided into three sections: Agency and the Self, Philosophy of Psychology and Mind, and Philosophy of Language.Brief summary of each section:The first section is primarily devoted to defending Taylor's view that humans are self-interpreting animals. By this he means that our interpretations of ourselves are a crucial part of who we are, that no satisfactory account of ourselves could exclude our interpretations of ourselves, because our interpretations of ourselves (our emotions, our motivations, etc.) don't merely describe some pre-linguistic reality, but rather, they constitute ourselves. For example, my interpretation of an attraction I feel towards another person as love rather than lust changes the meaning and feel of the attraction. Taylor concludes from this that no account of human beings can bypass our self-interpretations.This thesis plays itself out in the second section of the book, on philosophy of psychology and mind. Taylor's account of human nature is at odds with certain psychological research programs such as behaviorism or the computational model widely appealed to in contemporary cognitive science. It is not, he points out, incompatible with a mechanistic, physicalist theory of human behavior, but the mechanisms will have to be of a certain sort to provide a plausible account of human nature. Taylor contrasts contemporary cognitive science with genetic psychology like that of Piaget and sides with genetic psychology while taking issue with some of the particulars of Piaget's psychology. Though he finds behaviorism to be fundamentally flawed, he argues that the behaviorist approach to psychology may find useful application in certain fields of psychology where self-interpretation is evidently not an important part of behavior (e.g. in studying visual perception).The final section on philosophy of language offers an attack on much of contemporary analytic philosophy of language, which Taylor believes to have become so caught up by modern representationalism that it has left out the crucial expressive dimension of language. Taylor argues that much of human language has no representative dimension, while language that does represent depends upon expressiveness for its representation. He concludes that some of the views of language espoused by Herder, Humboldt, Hamann, and Heidegger, which center not on representation, but on expressiveness, offer a valuable corrective to the contemporary approach to language. The same concern with expressiveness, he believes, can be found in the late Wittgenstein's preoccupation with languages' constituting a way of life.ConclusionThe most outstanding strength of the book is its clarity. This is especially important given the theses Taylor defends. Continental philosophers, the usual exponents of these theses, are known and excoriated for their obscurantism, which makes it nearly impossible for lay truth seekers to evaluate their claims fairly. Many Anglo-American philosophers simply write continental philosophy off as nonsense which has been allowed to fester in an academic environment given to pretentiousness. Though Taylor is defending his own theses, not Heidegger's, his familiarity with and agreement with some Hegelian and Heideggerian views are evident throughout. His plain English exposition of these (to the Anglo-American philosopher) unorthodox theories is an excellent contribution to the debate. I would recommend this book to any student of philosophy of mind, of language, or of action.
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