चार्ल्स टेलर
हम कौन हैं यह दूसरों के साथ और उन आदर्शों के साथ संवाद में बनता है जिनकी हमें परवाह है – इसलिए लोगों की पहचानों को मान्यता देना एक राजनीतिक कर्तव्य है।
पृष्ठभूमि
सोर्सेज़ ऑफ़ द सेल्फ़ और मान्यता की राजनीति: पहचान दूसरों के साथ संवाद में उभरती है।
मुख्य विचार
- मान्यता की राजनीति
- ए सेक्युलर एज
- सशक्त मूल्यांकन
गुरु: आइज़ैया बर्लिन, जी. ई. एम. एन्सकॉम्ब
शिष्य: माइकल सैंडेल
प्रभाव
जिनसे प्रभावित 7
योहान गॉटफ़्रीड हेर्डर
जिनसे प्रभावित
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)
साक्ष्य: AI मसौदा
योहान गॉटफ़्रीड हेर्डर › 1744–1803
गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल
जिनसे प्रभावित
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)
साक्ष्य: InPhO में भी · InPhO
गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल › 1770–1831
मार्टिन हाइडेगर
जिनसे प्रभावित
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)
साक्ष्य: AI मसौदा
मार्टिन हाइडेगर › 1889–1976
लुडविग विट्गेंश्टाइन
जिनसे प्रभावित
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)
साक्ष्य: InPhO में भी · InPhO
लुडविग विट्गेंश्टाइन › 1889–1951
मोरिस मर्लो-पोंती
जिनसे प्रभावित
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)
साक्ष्य: InPhO में भी · InPhO
मोरिस मर्लो-पोंती › 1908–1961
जी. ई. एम. एन्सकॉम्ब जिनसे पढ़ा
जिनसे पढ़ा
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)
साक्ष्य: AI मसौदा
जी. ई. एम. एन्सकॉम्ब › 1919–2001
फ़्रांट्ज़ फ़ानों
जिनसे प्रभावित
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
साक्ष्य: AI मसौदा
फ़्रांट्ज़ फ़ानों › 1925–1961
जिन्हें प्रभावित किया 3
एक्सेल होनेथ
जिन्हें प्रभावित किया ✓
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”
साक्ष्य: Wikidata में भी · Wikidata
एक्सेल होनेथ › जन्म 1949
माइकल सैंडेल जिन्हें पढ़ाया
जिन्हें पढ़ाया
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)
साक्ष्य: InPhO में भी · InPhO
माइकल सैंडेल › जन्म 1953
हार्टमुट रोज़ा
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
हार्टमुट रोज़ा › जन्म 1965
आलोचना
जिनके द्वारा आलोचित 2
एनरिके दुसेल
जिनके द्वारा आलोचित
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)
साक्ष्य: AI मसौदा
एनरिके दुसेल › 1934–2023
ग्लेन सीन कोल्थर्ड
जिनके द्वारा आलोचित
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)
साक्ष्य: AI मसौदा
ग्लेन सीन कोल्थर्ड › जन्म 1974
जिनकी आलोचना की 2
आइज़ैया बर्लिन जिनसे पढ़ा
जिनसे पढ़ा
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)
साक्ष्य: InPhO में भी · InPhO
जिनकी आलोचना की
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)
साक्ष्य: AI मसौदा
आइज़ैया बर्लिन › 1909–1997
रॉबर्ट नॉजिक
जिनकी आलोचना की
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)
साक्ष्य: AI मसौदा
रॉबर्ट नॉजिक › 1938–2002
कृतियाँ
ऑगस्टीन से रूमानीवाद तक आधुनिक पहचान का निर्माण।
अमान्यता हानि पहुँचा सकती है।
- 2007ए सेक्युलर एज
विश्वास अनेक विकल्पों में से एक कैसे बन गया।
मत
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.
जीवन और संदर्भ
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.
अन्य प्रमुख कृतियाँ
- Hegel (1975)
- Sources of the Self (1989)
- The Ethics of Authenticity (1991)
- Multiculturalism and the Politics of Recognition (1992)
- A Secular Age (2007)
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