Charles Taylor: Thinking and Living Deep Diversity (20th Century Political Thinkers)
Nowak, Witold M. O'Brien, Dennis.
Petoukhov, K. Polke, Christian. Roiz, Javier. Root, Andrew. Rosa, Hartmut and Thomas Kern. Suhrkamp, Rossi, Philip J. Sampson, Mark.
Schweiker, William. Sedgwick, Timothy F. Smith A. Svetelj, Tone. Tierney, Thomas F. Valadier, Paul. McPherson, David and Charles Taylor. Soletskyy, Andriy and Charles Taylor. Information, including links to autio and video of the lectures, can be found here.
Acropolis, Montreal: Charles Taylor at 80
He also gave several interviews, which can be found below in the updates. Call for Papers: Ethics and Ontology. The Moral Phenomenology of Charles Taylor. The conference theme is Taylor's little known paper "Ethics and Ontology" and its topic of the relationship between ethical beliefs and ontological views.
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Papers on both on Taylor's article and related topics in the fields of phenomenology, ethics, and ontology are welcome. See the CFP here. More information here. More info here.
Charles Taylor (philosopher) - Wikipedia
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The meeting of the Polanyi Society was dedicated to the intersection of Taylor's thought with that of Michael Polanyi. In November ,Taylor received the Martin E. See announcement here. See the a nnouncement here and the videos below. News and Updates. Di Somma, Emilio and Philip G. Pickwick Publications, Abstract: This book wishes to talk about two main topics: the Canadian political philosopher Charles Taylor and faith.
Taylor, in his philosophical arguments on religion and secularity, has adopted what I call the great prejudice on religion and secularity: the two belong to utterly different spheres of human mind and sociality.
In this prejudice, faith is used as a synonym of religion, or belief, and is understood as something that does not belong to the sphere of secularity. My argument contradicts precisely this common belief. Is faith more of an anthropological attitude towards reality than a religious one? Can we criticize Taylor's philosophy on these grounds? To develop my argument, I will attempt to develop a dialogue between continental and Anglo-American philosophers and theologians, in the hope of convincing the readers that we should change radically the way we discuss faith, religion, and secularism.
Cerf, In Korean. Abstract: Charles Taylor finds a kind of conceptual complexity in the critical debate over the philosophical principles of modern politics, the so-called 'liberalism and communitarianism' debate, and makes it his own theoretical topic. In his view, this complexity arises from the confusion of a ontological issue and b advocacy issue. In relation to a , there is a conflict between 'atomism' and 'holism', and b 'individualism' and 'collectivism' are opposed to each other. Through this categorization, he seeks to strictly distinguish between atomism and individualism.
By separating the negative nuance of individualism into a concept of 'atomism', he tries to defend the genuine individualism based on 'self-authenticity', while blocking the possibility of wastine criticisms of 'individualism'. In addition, he emphasizes that, by telling the 'individualism' redefined in this way is harmonious with the factors such as 'communication', 'cooperation' and 'participation', which could be the basis of political dynamism. A special concept for his thought like that is conversation. However, the problem of arbitrariness remains in his conceptual categorization, and the concept of 'conversation' does not explain the justification of public practice.
Nevertheless, since the core argument of contemporary political philosophy has been continuing and spreading on the conceptual confusion, his work has the meaning to make all-concerned aware of this problematic situation. Abstract: This article articulates a revisionist homiletical theology of Word and Sacrament for a disestablished church in a disenchanted, post-secular world.
Max-Wirth, Comfort. McClymond, Michael J. Oliverio Jr. Redick, Caroline. Vondey, Wolfgang. Wilkinson, Michael. Abstract: The aim of this paper is to propose that Cultural Studies is essential to the moral life, as Taylor implies, and to argue that this idea should be recognized especially in Korean society where is rapidly moving into a multi-cultural society.
To do this requires a process of understanding and articulating hypergoods.
Hypergoods mean strong values, what individual evaluates as the highest in quality. The orientation to such value represents an original content of individual Self-identity. Now, all goods are derived from and justified in certain cultures. This is because the culture, the product of the language community, is ideal code rule that enables individual to give meaning to all things. In other words, the meaning of all languages originates from the culture and can be grasped based on the culture. The same is true of the moral meaning the good. Thus, the culture is closely related with the moral life.
Cultural Studies is in itself a kind of moral practice. Specifically, it means understanding and articulating the content of culture which is ideal code or rule , by considering and reflecting the practice of individuals who internalize it. By doing so, we could find out the ground for the value evaluation. Cultural Studies could be urgently needed when there is cultural conflicts between individuals. The inter-individual deviation or difference leads to cultural conflicts.