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Ladataan... How (not) to be secular : reading Charles Taylor (vuoden 2014 painos)Tekijä: James K. A. Smith
TeostiedotHow (Not) to Be Secular: Reading Charles Taylor (tekijä: James K. A. Smith)
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Kirjaudu LibraryThingiin nähdäksesi, pidätkö tästä kirjasta vai et. Ei tämänhetkisiä Keskustelu-viestiketjuja tästä kirjasta. This book is great at making accessible the otherwise imposing 900 pg "A Secular Age" by Charles Taylor, a book I feel I now need to read in full. However, by its nature as a distillation of a larger philosophical work, this book skips a lot of necessary build up and context needed to fully comprehend some of the later arguments. Terms and definitions are introduced and the immediately used in argument forming before giving them a chance of sinking in. I feel this book is less apt at being an introduction to Taylor's work, as billed, and more a post mortem on "A Secular Age." That said, it succeeded in getting the gist across enough to convince me to eventually read the source. So mission accomplished. I told a friend (and reading partner and fellow pastor) midway through the book that I was grateful for this book because now I don't feel the need to make my way past the place in Taylor where I got stuck 5 years ago. But by the end of the book, that's not quite true. There's definitely nuance missing at points. This was my first JKA Smith, and I look forward to reading his Cultural Liturgies, even as I wonder how his Reformed-ness will rub in friction against my strong non- (or even anti-)Reformedness. ei arvosteluja | lisää arvostelu
Palkinnot
This book is a smart, intelligent guide to navigating today's culture. How (Not) to Be Secular is what Jamie Smith calls "your hitchhiker's guide to the present." It is both a reading guide to Charles Taylor's monumental work A Secular Age and philosophical guidance on how we might learn to live in our times. Taylor's landmark book A Secular Age (2007) provides a monumental, incisive analysis of what it means to live in the post-Christian present -- a pluralist world of competing beliefs and growing unbelief. Jamie Smith's book is a compact field guide to Taylor's insightful study of the secular, making that very significant but daunting work accessible to a wide array of readers. Even more, though, Smith's How (Not) to Be Secular is a practical philosophical guidebook, a kind of how-to manual on how to live in our secular age. It ultimately offers us an adventure in self-understanding and maps out a way to get our bearings in today's secular culture, no matter who "we" are -- whether believers or skeptics, devout or doubting, self-assured or puzzled and confused. This is a book for any thinking person to chew on. - Publisher. Kirjastojen kuvailuja ei löytynyt. |
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I was quite impressed by the historical panorama that Taylor sketches of how we have ended up in our secular age, mainly through a combination of the unintended effects of the Reformation, the penchant for the precise observation of nature (naturalism), and the tendency towards nominalism, which dates from the Middle Ages, i.e. the realization that words do not coincide with things. For me as a historian, Taylor uses a very rough brush, but the fact that he continually emphasizes the contingency of the process - in Smith's words a “zigzag account of causal complexity” - made quite an impression. I'll definitely go back to that later.
I must admit that the subsequent description of exactly where we are in the secular era and how we (can) deal with the demons of that era was much more difficult. Taylor does not shy away from detours in his reasoning and regularly introduces new concepts and horizons of insight. It now seems to me that his principal goal was to critique the simplistic contemporary view that the secular, that is to say the exclusive humanistic, view is the only possible realistic view of things, and I can agree with that. Smith emphasizes that Taylor cannot (and does not hide) his Catholic background in his analyzes of possible ways to deal with the ghosts of the secular age, and also that was very recognizable. But I felt that Smith's introduction in this second part remained a little more on the surface, and therefore lacked convincing power. I guess I will have to start that “A Secular Age” myself at some point, but it won't be right away. ( )