Taylor focuses on the dramatic presentation of time and self at each state of Kierkegaard's dialectic of the stages of existence.

This book deals with a central problem in the writings of Soren Kierkegaard, the themes of time and the self as developed in the pseudonymous writings. Arguing that a most effective way to grasp the unity of Kierkegaard's dialectic of the stages of existence is to focus on the dramatic presentation of time and the self that appears at each stage, Mark C. Taylor pursues these themes from the viewpoints of theology, philosophy, psychology, and related areas of study. The author (...) works from the original texts and makes much use of untranslated primary and secondary material. His concluding evaluation offerse a critical perspective from which to view Kierkegaard's interpretation of time and selfhood and indicates the importance of Kierkegaard's work for our time. Mark C. Taylor teaches religion at Williams College. Originally published in 1975. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Sylvia Walsh explores Kierkegaard's understanding of Christianity and the existential mode of thinking theologically appropriate to it in the context of the ...

'Most of us are still groping for answers about what makes life worth living, or what confers meaning on individual lives', writes Charles Taylor in Sources of the Self. 'This is an essentially modern predicament.' Charles Taylor's latest book sets out to define the modern identity by tracing its genesis, analysing the writings of such thinkers as Augustine, Descartes, Montaigne, Luther, and many others. This then serves as a starting point for a renewed understanding of modernity. Taylor argues that modern (...) subjectivity has its roots in ideas of human good, and is in fact the result of our long efforts to define and attain the good. The modern turn inwards is far from being a disastrous rejection of rationality, as its critics contend, but has at its heart what Taylor calls the affirmation of ordinary life. He concludes that the modern identity, and its attendant rejection of an objective order of reason, is far richer in moral sources that its detractors allow. Sources of the Self provides a decisive defence of the modern order and a sharp rebuff to its critics. (shrink)

This article examines the narrative approach to self found in philosophy and related disciplines. The strongest versions of the narrative approach hold that both a person's sense of self and a person's life are narrative in structure, and this is called the hermeneutical narrative theory. This article provides a provisional picture of the content of the narrative approach and considers some important objections that have been raised to the narrative approach. It defends the view that the self constitutes itself in (...) narrative and argues for something less than the hermeneutical view insofar as the narrative is less agency-oriented and without an overarching thematic unity. (shrink)

Argues that there is no one it is irrational to love, that it is rational to act with partiality to those we love, and that the rationality of doing so is not conditional on love. It follows that Anscombe and Taurek are right: you are not required to save three instead of one, even when those you could save are perfect strangers.

Can we understand what makes someone the same person without understanding what it is to be a person? Prereflectively we might not think so, but philosophers often accord these questions separate treatments, with personal-identity theorists claiming the first question and free-will theorists the second. Yet much of what is of interest to a person—the possibility of survival over time, compensation for past hardships, concern for future projects, or moral responsibility—is not obviously intelligible from the perspective of either question alone. Marya (...) Schechtman encourages us to adopt a more unified perspective. (shrink)

In his praise for Part I of Upbuilding Discourses in Various Spirits, the eminent Kierkegaard scholar Eduard Geismar said, "I am of the opinion that nothing of what he has written is to such a degree before the face of God. Anyone who really wants to understand Kierkegaard does well to begin with it." These discourses, composed after Kierkegaard had initially intended to end his public writing career, constitute the first work of his "second authorship." Characterized by Kierkegaard as ethical-ironic, (...) Part One, "Purity of Heart Is to Will One Thing," offers a penetrating discussion of double-mindedness and ethical integrity. Part Two, "What We Learn from the Lilies in the Field and from the Birds of the Air," humorously exposes an inverted qualitative difference between the learner and the teacher. In Part Three, "The Gospel of Sufferings, Christian Discourses," the philosopher explores how joy can come out of suffering. (shrink)

Does the self exist? If so, what is its nature? How long do selves last? Galen Strawson draws on literature and psychology as well as philosophy to discuss various ways we experience having or being a self. He argues that it is legitimate to say that there is such a thing as the self, distinct from the human being.

The Naked Self explores Søren Kierkegaard's understanding of selfhood by situating his work in relation to central problems in contemporary philosophy of personal identity: the role of memory in selfhood, the relationship between the notional and actual subjects of memory and anticipation, the phenomenology of diachronic self-experience, affective alienation from our past and future, psychological continuity, practical and narrative approaches to identity, and the intelligibility of posthumous survival. By bringing his thought into dialogue with major living and recent philosophers of (...) identity, Stokes reveals Kierkegaard as a philosopher with a significant--if challenging--contribution to make to philosophy of self and identity. (shrink)

The aim of this paper is to throw light on Kierkegaard’s neglected distinction between love and its works, and by doing so to resolve the ambivalence in his position with regard to preferential love in Works of Love. In this text Kierkegaard seems to fail to reconcile his insistence on neighbourly love’s demand for equality and self-denial, with his wish to affirm the centrality of preferential love to human existence. My claim is that neighbourly love and preferential love are two (...) distinct works of love that share the double structure of faith. This paradoxical structure, presented and discussed by Kierkegaard in Fear and Trembling, allows the two loves to be realized together, without requiring any compromise regarding their respective demands. (shrink)

Kierkegaard's Theology of Encounter provides a theoretical framework that brings the unity of Kierkegaard's 'middle period' into relief. David Lappano analyses Kierkegaard's writings between 1846 and 1852 when the socially constructive dimension of his thought comes to prominence, involving two dialectical aspects of religiousness identified by Kierkegaard: they are the edifying and the polemical. How these come together and get worked out in the lives of individuals form the basis of what can be called a Kierkegaardian 'social praxis'. Lappano argues (...) that the tension between the edifying and the polemical can be coherently maintained in a communicative life that is also characteristic of a militant faith. This militant faith and life is presented as a critical guard against absolutisms, fundamentalisms, and intellectual aloofness; but the 'militant' individual is also utterly dependent, in need of edification and critique, and therefore chooses the risk of encountering others, seeking relationships out of a commitment to the development of people and communities in co-operation. Therefore, not only does this dialectic provide readers with an important theoretical framework for understanding Kierkegaard's 'middle period', it is also a valuable resource for a constructive analysis of active social living suitable for theology in the twenty-first century. (shrink)

An accessible and original exploration of the theological and philosophical significance of Kierkegaard’s religious thought.