تشارلز تيلور
ما نكونه يتشكل في الحوار مع الآخرين ومع المُثل التي نعتني بها – ولذلك فالاعتراف بهويات الناس واجب سياسي.
التموضع
«مصادر الذات» وسياسة الاعتراف: تنشأ الهوية في الحوار مع الآخرين.
الأفكار الرئيسة
- سياسة الاعتراف
- عصر علماني
- التقويمات القوية
الأساتذة: أشعيا برلين, إليزابيث أنسكوم
التلاميذ: مايكل ساندل
التأثير
تأثّر بـ 7
يوهان جوتفريد هردر
تأثّر بـ
Taylor took from Herder the expressive-constitutive view of language, setting a ‘Hamann-Herder-Humboldt’ theory against designative theories of meaning (The Language Animal, 2016). C. Taylor, The Language Animal (2016); “The Importance of Herder”, in E. and A. Margalit (eds.), Isaiah Berlin: A Celebration (1991)
التوثيق: مسودة بالذكاء الاصطناعي
يوهان جوتفريد هردر › 1744–1803
جورج فيلهلم فريدريش هيغل
تأثّر بـ
Taylor read Hegel as joining Enlightenment autonomy with Romantic expressivism (Hegel, 1975) and drew on his theory of recognition for a politics of recognition (1992). C. Taylor, Hegel (1975); Hegel and Modern Society (1979); “The Politics of Recognition”, in A. Gutmann (ed.), Multiculturalism and the Politics of Recognition (1992)
التوثيق: مسجّل أيضًا في InPhO · InPhO
جورج فيلهلم فريدريش هيغل › 1770–1831
مارتن هايدغر
تأثّر بـ
Taylor took from Heidegger the idea of engaged agency against a background of practices, opposing it to representational models of mind (‘Engaged Agency and Background in Heidegger’, 1993). C. Taylor, “Engaged Agency and Background in Heidegger”, in C. Guignon (ed.), The Cambridge Companion to Heidegger (1993); Sources of the Self (1989)
التوثيق: مسودة بالذكاء الاصطناعي
مارتن هايدغر › 1889–1976
لودفيغ فيتغنشتاين
تأثّر بـ
Taylor read Wittgenstein’s remarks on following a rule as showing that understanding rests on an unarticulated background of embodied practice (‘To Follow a Rule’, 1993). C. Taylor, “To Follow a Rule”, in C. Calhoun et al. (eds.), Bourdieu: Critical Perspectives (1993), repr. in Philosophical Arguments (1995)
التوثيق: مسجّل أيضًا في InPhO · InPhO
لودفيغ فيتغنشتاين › 1889–1951
موريس ميرلو بونتي
تأثّر بـ
Taylor took from Merleau-Ponty the idea of embodied agency, a pre-reflective bodily grasp of the world, against representational epistemology (‘Embodied Agency’, 1989; Retrieving Realism, 2015). C. Taylor, “Embodied Agency”, in H. Pietersma (ed.), Merleau-Ponty: Critical Essays (1989); H. Dreyfus and C. Taylor, Retrieving Realism (2015)
التوثيق: مسجّل أيضًا في InPhO · InPhO
موريس ميرلو بونتي › 1908–1961
إليزابيث أنسكوم تتلمذ على
تتلمذ على
Taylor’s biography at the Institute for Human Sciences in Vienna names Anscombe, with Isaiah Berlin, as supervisor of his Oxford DPhil (1961), the basis of The Explanation of Behaviour (1964); other accounts name Berlin alone, so her formal role is uncertain. IWM Vienna, “Charles Taylor – Short Biography”; R. Abbey, Charles Taylor (2000)
التوثيق: مسودة بالذكاء الاصطناعي
إليزابيث أنسكوم › 1919–2001
فرانتس فانون
تأثّر بـ
In “The Politics of Recognition” (1992) Taylor named Fanon’s The Wretched of the Earth (1961) as an influential source of the idea that misrecognition oppresses: the colonisers’ chief weapon was imposing their image of the colonised on the subjugated – a reading Coulthard later turned against Taylor with Fanon. C. Taylor, “The Politics of Recognition”, in A. Gutmann (ed.), Multiculturalism and “The Politics of Recognition” (1992); G. S. Coulthard, Red Skin, White Masks (2014), ch. 1
التوثيق: مسودة بالذكاء الاصطناعي
فرانتس فانون › 1925–1961
أثّر في 3
أكسل هونيت
أثّر في ✓
Honneth shared with Taylor’s ‘The Politics of Recognition’ (1992) the thesis that identity depends on recognition, but did not confine recognition to cultural identity (Redistribution or Recognition?, 2003). C. Taylor, “The Politics of Recognition” (1992); N. Fraser and A. Honneth, Redistribution or Recognition? A Political-Philosophical Exchange (2003); SEP “Recognition”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
أكسل هونيت › وُلد 1949
مايكل ساندل علّم
علّم
Sandel studied at Balliol College, Oxford, as a Rhodes Scholar and wrote his DPhil under Charles Taylor (1981); it grew into Liberalism and the Limits of Justice (1982). Berggruen Institute, laureate biography of M. Sandel; M. J. Sandel, Liberalism and the Limits of Justice (1982)
التوثيق: مسجّل أيضًا في InPhO · InPhO
مايكل ساندل › وُلد 1953
هارتموت روزا
أثّر في
Rosa wrote his dissertation on Taylor (Identität und kulturelle Praxis, 1998) and built on Taylor’s strong evaluations and dialogical self in his theory of resonance (Resonanz, 2016). H. Rosa, Identität und kulturelle Praxis. Politische Philosophie nach Charles Taylor (1998); Resonanz. Eine Soziologie der Weltbeziehung (2016)
التوثيق: مسودة بالذكاء الاصطناعي
هارتموت روزا › وُلد 1965
النقد
انتقده 2
إنريكي دوسل
انتقده
In the same book Dussel discussed Taylor’s Sources of the Self (1989), objecting that its history of the modern self is told from Europe alone and omits the conquest of America and the periphery, the “underside” of modernity. E. Dussel, The Underside of Modernity: Apel, Ricoeur, Rorty, Taylor, and the Philosophy of Liberation (1996)
التوثيق: مسودة بالذكاء الاصطناعي
إنريكي دوسل › 1934–2023
غلين شون كولثارد
انتقده
Drawing on Fanon, Coulthard argued against Taylor’s ‘The Politics of Recognition’ (1992) that recognition granted by the settler state reproduces colonial rule (Red Skin, White Masks, 2014). G. S. Coulthard, Red Skin, White Masks (2014), ch. 1; C. Taylor, “The Politics of Recognition”, in A. Gutmann (ed.), Multiculturalism (1992)
التوثيق: مسودة بالذكاء الاصطناعي
غلين شون كولثارد › وُلد 1974
ينتقد 2
أشعيا برلين تتلمذ على
تتلمذ على
Taylor wrote his Oxford DPhil (1961) under Isaiah Berlin’s supervision; it became The Explanation of Behaviour (1964). He later contributed ‘What’s Wrong with Negative Liberty’ (1979) to Berlin’s Festschrift. R. Abbey, Charles Taylor (2000); C. Taylor, The Explanation of Behaviour (1964)
التوثيق: مسجّل أيضًا في InPhO · InPhO
انتقد
Taylor argued against Berlin that freedom is not an ‘opportunity concept’ but an ‘exercise concept’ requiring us to discriminate among our motivations (‘What’s Wrong with Negative Liberty’, 1979). C. Taylor, “What’s Wrong with Negative Liberty”, in A. Ryan (ed.), The Idea of Freedom: Essays in Honour of Isaiah Berlin (1979)
التوثيق: مسودة بالذكاء الاصطناعي
أشعيا برلين › 1909–1997
روبرت نوزيك
انتقد
Taylor argued against Nozick’s primacy of rights that ascribing rights presupposes an obligation to sustain the society in which the capacities they protect can develop (‘Atomism’, 1979). C. Taylor, “Atomism”, in A. Kontos (ed.), Powers, Possessions and Freedom (1979), repr. in Philosophical Papers 2 (1985)
التوثيق: مسودة بالذكاء الاصطناعي
روبرت نوزيك › 1938–2002
الأعمال
تكوين الهوية الحديثة من أوغسطينوس إلى الرومانسية.
عدم الاعتراف قد يُلحق ضررًا.
كيف صار الإيمان خيارًا واحدًا من بين خيارات كثيرة.
الموقف
Taylor understands human beings as “self-interpreting animals”: who we are depends on the evaluations and languages in which we understand ourselves, and these are formed in dialogue with others. In Sources of the Self he reconstructed the history of the modern self – inwardness, the affirmation of ordinary life, romantic expressivism – and argued that even liberal individualism rests on a strong idea of the good. In his essay on the politics of recognition he argued that identity depends on recognition, and misrecognition can do real harm; this sparked the debate on multiculturalism. In A Secular Age he asked how belief in God went from the default to one option among many. Taylor is a leading voice of communitarian and hermeneutic thought.
الحياة والسياق
Taylor was born in Montreal in 1931 and studied at McGill and, as a Rhodes Scholar, at Oxford, where he later held the Chichele Professorship of Social and Political Theory. He taught for most of his career at McGill, was politically active in the New Democratic Party and co-chaired a Quebec commission on the accommodation of cultural differences. He received the Templeton Prize and the Kyoto Prize.
أعمال رئيسة أخرى
- Hegel (1975)
- Sources of the Self (1989)
- The Ethics of Authenticity (1991)
يرد في
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