Agora思想的公共广场

查尔斯·泰勒

1931年生

初步了解有意简化——人物介绍讲得更多

我们是谁，是在与他人以及与我们所珍视的理想的对话中形成的——所以承认人们的身份认同是一项政治义务。

定位

政治哲学与伦理学（20—21世纪） · 北美 · 政治与法, 存在与自我, 宗教

《自我的根源》与承认的政治：同一性在与他人的对话中形成。

核心思想

  • 承认的政治
  • 《世俗时代》
  • 强评价

老师: 以赛亚·伯林, G. E. M. 安斯康姆

学生: 迈克尔·桑德尔

在星图中打开

影响

受影响于 7

  • 约翰·哥特弗里德·赫尔德

    受其影响

    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)

    依据: AI 草稿

    约翰·哥特弗里德·赫尔德 › 1744–1803

  • 格奥尔格·威廉·弗里德里希·黑格尔

    受其影响

    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)

    依据: 亦见于 InPhO · InPhO

    格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831

  • 马丁·海德格尔

    受其影响

    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)

    依据: AI 草稿

    马丁·海德格尔 › 1889–1976

  • 路德维希·维特根斯坦

    受其影响

    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)

    依据: 亦见于 InPhO · InPhO

    路德维希·维特根斯坦 › 1889–1951

  • 莫里斯·梅洛-庞蒂

    受其影响

    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)

    依据: 亦见于 InPhO · InPhO

    莫里斯·梅洛-庞蒂 › 1908–1961

  • G. E. M. 安斯康姆 师从

    师从

    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)

    依据: AI 草稿

    G. E. M. 安斯康姆 › 1919–2001

  • 弗朗茨·法农

    受其影响

    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

    依据: AI 草稿

    弗朗茨·法农 › 1925–1961

影响了 3

  • 阿克塞尔·霍耐特

    影响了 ✓

    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”

    依据: 亦见于 Wikidata · Wikidata

    阿克塞尔·霍耐特 › 1949年生

  • 迈克尔·桑德尔 教过

    教过

    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)

    依据: 亦见于 InPhO · InPhO

    迈克尔·桑德尔 › 1953年生

  • 哈特穆特·罗萨

    影响了

    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)

    依据: AI 草稿

    哈特穆特·罗萨 › 1965年生

批评

受批评于 2

  • 恩里克·杜塞尔

    受其批评

    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)

    依据: AI 草稿

    恩里克·杜塞尔 › 1934–2023

  • 格伦·肖恩·库尔萨德

    受其批评

    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)

    依据: AI 草稿

    格伦·肖恩·库尔萨德 › 1974年生

批评了 2

  • 以赛亚·伯林 师从

    师从

    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)

    依据: 亦见于 InPhO · InPhO

    批评了

    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)

    依据: AI 草稿

    以赛亚·伯林 › 1909–1997

  • 罗伯特·诺齐克

    批评了

    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)

    依据: AI 草稿

    罗伯特·诺齐克 › 1938–2002

作品

立场

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.

生平与背景

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.

其他主要作品

  • Hegel (1975)
  • Sources of the Self (1989)
  • The Ethics of Authenticity (1991)
  • Multiculturalism and the Politics of Recognition (1992)
  • A Secular Age (2007)

出现在

来源: Wikipedia · Wikidata

截至 2026年11月 · 来源 · 改进本页 · Agora 是如何制作的

在星图中打开