How Charles Taylor Philosophizes with History: A Review of Dilemmas and Connections

in Journal of the Philosophy of History
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Abstract

Charles Taylor’s latest collection of essays, Dilemmas and Connections, is the most recent installment in his development of a grand history of the rise of a modern, secular age. In this review, I show how the historical narrative that defines Taylor’s late work is in continuity with his earlier hermeneutic commitments, while also allowing him to advance new inquiries into areas as diverse as secularism, religion, nationalism, and human rights discourse. I do this by not only providing a succinct summary of Taylor’s master narrative, but also by arguing that it resolves a number of philosophical dilemmas.

Sections

References

2)

Taylor, “Self-Interpreting Animals,” in Human Agency and Language: Philosophical Papers 1 (Cambridge: Cambridge University Press, 1985) 45–76.

3)

Taylor, “Interpretation and the Sciences of Man,” in Philosophy and the Human Sciences: Philosophical Papers 2 (Cambridge: Cambridge University Press, 1985) 15, 57.

4)

Taylor, “Understanding the Other: A Gadamerian View on Conceptual Schemes,” in Dilemmas and Connections: Selected Essays (Cambridge, MA: Belknap Press of Harvard ¬University Press, 2011) 32.

5)

Taylor, “The Future of the Religious Past,” in Dilemmas and Connections, 214.

6)

Cf. Taylor, A Secular Age (Cambridge, MA: Belknap Press of Harvard University Press, 2007) 25.

7)

Taylor, “The Future of the Religious Past,” 220.

8)

Taylor, “Disenchantment-Reenchantment,” in Dilemmas and Connections, 291.

9)

Taylor, “The Future of the Religious Past,” 216.

11)

Taylor, “The Future of the Religious Past,” 220.

12)

Taylor, “The Future of the Religious Past,” 228–229.

13)

Taylor, “The Future of the Religious Past,” 231; A Secular Age, ch. 12.

15)

Cf., Taylor, Modern Social Imaginaries (Durham, NC: Duke University Press, 2004).

16)

Taylor, “The Future of the Religious Past,” 239–241.

17)

Taylor, A Secular Age, 3.

18)

Cf., Taylor, “Explanation and Practical Reason,” in Philosophical Arguments (Cambridge, MA: Harvard University Press, 1995).

19)

Taylor, “Religious Mobilizations,” in Dilemmas and Connections.

20)

Taylor, “Religious Mobilizations,” 157.

21)

Taylor, “Religious Mobilizations,” 157.

22)

Taylor, “Understanding and Ethnocentricity,” in Philosophy and the Human Sciences, 122.

23)

Taylor, “Religious Mobilizations,” 158–160.

25)

Taylor, “Nationalism and Modernity,” in Dilemmas and Connections, 93.

26)

Taylor, “Democratic Exclusion (and Its Remedies?),” in Dilemmas and Connections, 125, 131.

27)

Taylor, “Democratic Exclusion,” 127.

28)

Taylor, “Notes on the Sources of Violence: Perennial and Modern,” in Dilemmas and Connections, 188–213.

29)

Taylor, “Notes on the Sources of Violence,” 190.

30)

Taylor, “Notes on the Sources of Violence,” 190.

31)

Taylor, “Nationalism and Modernity,” 97.

32)

Taylor, “Democratic Exclusion,” 132.

33)

Taylor, “Notes on the Sources of Violence,” 191.

34)

Taylor, “The Politics of Recognition,” in Philosophical Arguments, 225–256.

35)

Taylor, “Perils of Moralism” in Dilemmas and Connections, 347–360; “Iris Murdoch and Moral Philosophy,” 5–15.

36)

Taylor, “Conditions of an Unforced Consensus on Human Rights,” in Dilemmas and Connections, 123.

37)

Taylor, “A Catholic Modernity?” in Dilemmas and Connections, 170.

38)

Taylor, “A Catholic Modernity?” 170.

40)

Taylor, “What Does Secularism Mean?” in Dilemmas and Connections, 310.

42)

Taylor, “Conditions of an Unforced Consensus on Human Rights,” 105.

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