Thesis (M.A.)--Acadia University, 2000. / Includes bibliographical references (leaves nnn-nnn). Also available on the Internet via the World Wide Web.

Boston University. University Professors Program Senior theses. / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / 2031-01-02

My thesis explores what is involved in attaining an integrated sense of self, a question which is both interesting in its own right and which can also provide one enlightening means of comparing the disciplines of theology and psychology. The first two chapters establish the theological method to be followed and provide an ideological context. I describe why the relationship between theology and psychology is a particularly problematic one and outline why I think some of the methods so far proposed for relating them are unsatisfactory. I suggest instead that in some respects the two disciplines may be seen as providing alternative strategies for securing the unity of the self. With the aid of Charles Taylor's philosophy of personhood, I set out what I mean by the self and what constitutes the unity of the self. I describe how the modem self has developed historically through the relation of individuals to sources of value, and I suggest that theology and some forms of psychology can be understood as offering expressions of complementary sources of such value and hence can be related to one another. I consider postmodern attacks on the unified self and conclude that our contemporary context is one which demands less strongly ordered forms of integrating the self than those which have come down to us in the Western intellectual tradition. The next four chapters focus on the work of key representatives of the theological and psychological traditions. From the side of theology, I describe Augustine's conviction that an individual might move from a state of fragmentation to a state of wholeness through being remade in the image of the one God (chapter 3). From the psychological side, I consider Freud's methods for enabling us to move from a state of neurosis to limited self-mastery (chapter 4), and Jung's suggestion that wholeness is attained though discovery and acceptance of the natural realm lying within the psyche (chapter 5). 1 then review the proposals for uniting the self behind the project of self-actualisation that have been developed by the humanistic psychologists, in particular Fromm, Maslow and Rogers (chapter 6).In conclusion (chapter 7) 1 suggest some ways in which Augustine's theology needs to be revised if it is to be relevant to our contemporary self-understanding, and show how the most promising strategy for unifying the self is likely to arise from a combination of an Augustinian theistic outlook with the insights of these modem psychologists.

Rev. Diss. Univ. of Jyväskylä, 2003. / Die Originalausgabe der Dissertation erschien 2003 als Bd. 224 der Reihe "Jyväskylä studies in education, psychology and social research" Bibliography: S. 363-382.

Thèse (M.A.)--Université Laval, 1997. / Bibliogr.: f. 157-158. Publié aussi en version électronique.

This paper examines and compares the different ways in which Charles Taylor and Richard Rorty critique the representationalism and foundationalism characteristic of modern epistemology (Chapter One), then considers how their critiques affect their respective understandings of morality (Chapter Two) and of the role of religious belief in modern secular societies (Chapter Three). Rorty's and Taylor's epistemological debate is presented as an example of the differences between, on the one hand, 'anti-ontological' or pragmatic post-foundational philosophies (such as Rorty's) and, on the other, 'weak ontological', contact realist alternatives (such as Taylor's). The paper concludes with a defense of Taylor's position over Rorty's, and, in doing so, makes a case for the rejection of strictly naturalist accounts of the moral and religious life in favor of a (weak ontological) picture of the human person as necessarily oriented in relation to transcendent goods of other trans-human realities.

The thesis examines Charles Taylor's theory of agency and the moral sources that he believes inform our modern notion of the self. Taylor's concept of the strong evaluator is outlined and brought to bear on post-structuralist and postmodernist literary-theoretical positions that attempt to reconcile amoral positions and nonagency with multicultural political demands and the demands of what Taylor calls a "culture of authenticity". In order to do full justice to a theory of art that would incorporate Taylor's concept of agency, however, it becomes necessary to critique the philosopher's account of art, which he derives from widely held doctrines of Romanticism and aesthetic autonomy found in the Western tradition. The concept of a pragmatist approach to art serves as the main argument against Taylor's views, which exclude certain agents and their social experiences. Those agents who do not subscribe to Romantic and high Modernist ideas about art's function can often be said to adopt a pragmatic critique, which takes into account the uses of art in defining modern identities, and exposes the social privilege that has typically accompanied the autonomy that art has been awarded.

Thesis (Ph.D.) - University of Queensland, 2003. / Includes bibliography.

O objetivo do presente trabalho é analisar as possíveis respostas apresentadas pelo ideal de autenticidade aliado ao reconhecimento à cultura da autenticidade no pensamento de Charles Taylor. A partir de uma pesquisa bibliográfica, utilizando o método de abordagem analítico, articulamos o trabalho dissertativo, intitulado Autenticidade e reconhecimento em Charles Taylor, em três momentos: i) a cultura da autenticidade, ii) o ideal de autenticidade e o iii) reconhecimento. Por cultura da autenticidade entendemos a cultura contemporânea responsável pelo desvio do ideal de autenticidade, gerando assim três mal-estares, a saber: o individualismo moderno, a primazia da razão instrumental e o atomismo político. Trata-se pois de apresentar, com Taylor, o ideal moral que está subjacente à modernidade, ou seja, o ideal de autenticidade, o qual permite que cada indivíduo encontre e expresse uma maneira original de ser no interior de uma comunidade de significado, isto é, levando em consideração todas as demandas que transcendem o self. Tendo presente que o ser humano só pode expressar sua identidade no diálogo com outras identidades, ou até mesmo no conflito com o outro, apresentamos o conceito de reconhecimento vinculado à busca pela autenticidade porque o indivíduo só pode ser com o outro e consequentemente reconhecido pelo outro, isto é, não há autenticidade sem reconhecimento. Portanto, o ideal de autenticidade, segundo Taylor, precisa passar por um processo de recuperação que resgate seu significado e, assim, possa contribuir com a realidade hodierna. / Submitted by Marcelo Teixeira (mvteixeira@ucs.br) on 2014-07-10T11:14:04Z No. of bitstreams: 1 Dissertacao Odair Camati.pdf: 974329 bytes, checksum: 30921b329847790b430e5126fd896e7a (MD5) / Made available in DSpace on 2014-07-10T11:14:04Z (GMT). No. of bitstreams: 1 Dissertacao Odair Camati.pdf: 974329 bytes, checksum: 30921b329847790b430e5126fd896e7a (MD5) / Fundação de Amparo à Pesquisa do Estado do Rio Grande do Sul / The aim of this work is to analyze the possible answers provided by the ideal of authenticity coupled with the recognition of cultural authenticity in the thought of Charles Taylor. From a literature search, using the method of analytical approach, we articulate this dissertation work entitled Authenticity and recognition in Charles Taylor, on three times: i) the culture of the authenticity, ii) the ideal of authenticity and iii) recognition. By culture of authenticity we understand contemporary culture as responsible for the deviation from the ideal of authenticity, thus generating three malaises, namely modern individualism, the primacy of instrumental reason and political atomism. It is thus to present Taylor with the moral ideal that underlies modernity, i.e. the ideal of authenticity. This allows each individual to find and express a unique way of being within a community of meaning, that is, considering all the demands that go beyond the self. Bearing in mind that the human being can only express their identity in dialogue with other identities, or even in conflict with each other, so we present the concept of recognition linked to the search for authenticity because the individual may only be with the other and therefore recognized by the other, this is, there is no authenticity without acknowledgment. Therefore, the ideal of authenticity, according to Taylor, need to go through a recovery process that rescue its meaning and thus can contribute to today's reality.

O objetivo do presente trabalho é analisar as possíveis respostas apresentadas pelo ideal de autenticidade aliado ao reconhecimento à cultura da autenticidade no pensamento de Charles Taylor. A partir de uma pesquisa bibliográfica, utilizando o método de abordagem analítico, articulamos o trabalho dissertativo, intitulado Autenticidade e reconhecimento em Charles Taylor, em três momentos: i) a cultura da autenticidade, ii) o ideal de autenticidade e o iii) reconhecimento. Por cultura da autenticidade entendemos a cultura contemporânea responsável pelo desvio do ideal de autenticidade, gerando assim três mal-estares, a saber: o individualismo moderno, a primazia da razão instrumental e o atomismo político. Trata-se pois de apresentar, com Taylor, o ideal moral que está subjacente à modernidade, ou seja, o ideal de autenticidade, o qual permite que cada indivíduo encontre e expresse uma maneira original de ser no interior de uma comunidade de significado, isto é, levando em consideração todas as demandas que transcendem o self. Tendo presente que o ser humano só pode expressar sua identidade no diálogo com outras identidades, ou até mesmo no conflito com o outro, apresentamos o conceito de reconhecimento vinculado à busca pela autenticidade porque o indivíduo só pode ser com o outro e consequentemente reconhecido pelo outro, isto é, não há autenticidade sem reconhecimento. Portanto, o ideal de autenticidade, segundo Taylor, precisa passar por um processo de recuperação que resgate seu significado e, assim, possa contribuir com a realidade hodierna. / Fundação de Amparo à Pesquisa do Estado do Rio Grande do Sul / The aim of this work is to analyze the possible answers provided by the ideal of authenticity coupled with the recognition of cultural authenticity in the thought of Charles Taylor. From a literature search, using the method of analytical approach, we articulate this dissertation work entitled Authenticity and recognition in Charles Taylor, on three times: i) the culture of the authenticity, ii) the ideal of authenticity and iii) recognition. By culture of authenticity we understand contemporary culture as responsible for the deviation from the ideal of authenticity, thus generating three malaises, namely modern individualism, the primacy of instrumental reason and political atomism. It is thus to present Taylor with the moral ideal that underlies modernity, i.e. the ideal of authenticity. This allows each individual to find and express a unique way of being within a community of meaning, that is, considering all the demands that go beyond the self. Bearing in mind that the human being can only express their identity in dialogue with other identities, or even in conflict with each other, so we present the concept of recognition linked to the search for authenticity because the individual may only be with the other and therefore recognized by the other, this is, there is no authenticity without acknowledgment. Therefore, the ideal of authenticity, according to Taylor, need to go through a recovery process that rescue its meaning and thus can contribute to today's reality.