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Charles Taylor, Michael Polanyi and the Critique of Modernity: Pluralist and Emergentist Directions
Free PDF Charles Taylor, Michael Polanyi and the Critique of Modernity: Pluralist and Emergentist Directions
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Review
“Charles Lowney has shown here the convergence between the critiques of modern narrow rationalism offered by Michael Polanyi, on one hand, and 20th Century phenomenology (which was my starting point), on the other. A lot of interesting insights become available when these and other critiques are brought into contact. We are all in Lowney's debt for his valuable contribution.†(Charles Taylor, McGill University, author of A Secular Age, Modern Social Imaginaries and Sources of the Self)“Readers of this collection will be well rewarded. There are two main paths to the task of critiquing modernity, the deconstructive and the reconstructive paths. The authors of the essays comprising this book have wisely chosen the latter, and they do so with clarity, thoroughness, and insight. Professor Lowney should be commended for putting this collection together, as well as for writing several of the essays himself. The various approaches to Michael Polanyi’s thought are especially welcomed.†(Jerry Gill, author of Deep Postmodernism: Whitehead, Wittgenstein, Merleau-Ponty and Polanyi, 2010) “A splendid combination of philosophical erudition and moral sensitivity, this work brings into conversation two of the most important philosophers of our time, Michael Polanyi and Charles Taylor. The substantive commentaries, comparisons, and criticisms gathered in this volume offer readers convincing alternatives to the intellectually dubious scientism and corrosive moral relativism of our secular age. Strongly recommended.†(John F. Haught, Georgetown University, author of The New Cosmic Story: Inside Our Awakening Universe , 2017) “Lowney and his collaborators show that Charles Taylor extends the work of Michael Polanyi and Marjorie Grene, constituting a powerful alternative form of modernity that avoids the dead end of C.P. Snow’s The Two Cultures. An important signpost on the road not (yet) taken.†(Lawrence Cahoone, Holy Cross, author of The Orders of Nature (2014), The Dilemma of Modernity (1988), and The Ends of Philosophy: Pragmatism, Foundationalism and Postmodernism , 2002) “Modern times have tended to be dominated by a Cartesian model that is almost exclusively narrowly rationalistic/intellectualist and reductionist. Two prominent challenges to that view have come from Charles Taylor and Michael Polanyi. The time is surely ripe for a deeper engagement between the two and that this volume undoubtedly provides. Its contributors wrestle with the distinctive notions of each (such as Polanyi’s tacit knowledge and emergent being and Taylor’s authenticity and re-enchantment) to see how far a more integrated and inclusive alternative approach can be created.†(David Brown FBA is Emeritus Professor of Theology, Aesthetics and Culture at the University of St Andrews)
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From the Back Cover
This book provides a timely, compelling, multidisciplinary critique of the largely tacit set of assumptions funding Modernity in the West. A partnership between Michael Polanyi and Charles Taylor's thought promises to cast the errors of the past in a new light, to graciously show how these errors can be amended, and to provide a specific cartography of how we can responsibly and meaningfully explore new possibilities for ethics, political society, and religion in a post-modern modernity.
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Product details
Paperback: 290 pages
Publisher: Palgrave Macmillan; Softcover reprint of the original 1st ed. 2017 edition (March 2, 2019)
Language: English
ISBN-10: 3319876651
ISBN-13: 978-3319876658
Product Dimensions:
6.1 x 9.2 inches
Shipping Weight: 1.1 pounds (View shipping rates and policies)
Average Customer Review:
5.0 out of 5 stars
1 customer review
Amazon Best Sellers Rank:
#3,861,582 in Books (See Top 100 in Books)
What I liked most about this collection of essays and transcripts of discussions is the way the contributors develop a unifying theme in several different directions. One of the contributors is Charles Taylor, so that readers can get his view of the relations between his work and that of Michael Polanyi. The book is partially based on the 2014 annual meeting of The Polanyi Society, a meeting to which Charles Taylor was invited and in which he participated actively. I am a member of The Polanyi Society, but did not attend this meeting. The book is only partially based on the meeting because not all of the papers presented at the meeting found their way into the book, and because several of the chapters are not based on presentations at the meeting. This is not a criticism of either the book or its editor, Charles Lowney.What I liked least about the book is the omission of any serious discussion of the deep division in philosophy and social theory between those who affirm the reality of collective mental acts and states, and those who believe that all mental acts and states are personal. Harry Collins pointed out this division in Tacit and Explicit Knowledge (2010) as has Stephen Turner in Understanding the Tacit (Routledge Studies in Social and Political Thought)(2014). Athough Collins and Turner agree that this is a deep division, they stand on opposite sides of the rift.The Unifying ThemeThe unifying theme is the from-to structure of knowing and doing. Michael Polanyi called the from side of this relation “The Tacit Dimension†(2009 [1966]). The editor, Charles Lowney, entitled chapter one, his editorial introduction, “What a Better Epistemology Can Do for Moral Philosophy.†In chapter two, “Converging Roads Around Dilemmas of Modernity,†Charles Taylor spells out his answers to the questions implied by the title of chapter one. The first two subsections of chapter two, “Three Converging Roads†and “Knowledge as Personal Judgment,†give Taylor's answer to the question, "What is a better epistemology? The third subsection, “A Modern Moral Dilemma,†gives his answer to the question, "What can this better epistemology do for moral philosophy?"The three converging roads are those created by: (1) Heidegger and Merleau-Ponty, (2) Wittgenstein and (3) Polanyi. They converge on a rejection of some aspects of the epistemology of René Descartes. Taylor says that the first two roads move away from Descartes by way of Kant to what Merleau-Ponty called “the background.†“Michael,†he says (pp. 16-17), “got there by another route, by picking up on this basic feature of a distinction between the subsidiary and the focal – attending from something to something.†Taylor says that Marjorie Grene believed that people who were taking these converging roads would benefit from talking with one another. She, with the help of Edward Pols and Polanyi, organized a series of conferences for such people held between 1965 and 1970. In his introduction, Lowney (pp. 10-11, endnote 4) says that the list of participants included Hilary Putnam, Alasdair MacIntyre, Richard and Amélie Rorty, Iris Murdock, Rom Harré, Jerry Fodor, William Poteat, E.P. Wigner, Ilya Prigogine, Sigmund Koch, Lon Fuller, Jean Piaget and Hubert Dreyfus. Taylor (p. 18) says of these conferences: “It was fantastic and we had the experience where you begin to see this idea that is much wider than your own particular approach, and then you leave much more rich and ramified, and that was tremendously helpful†(p. 18).In the second subsection of chapter two, “Knowledge as Personal Judgment,†Taylor discusses how Polanyi’s notion of acts of judging proceed from the tacit background to a focus on the truth or falsity of a statement. He contrasts this with the impersonal processes of machines, even the “smartest†ones.In the last subsection, “A Modern Moral Dilemma,†he argues that moral judgments and decisions also have this from-to structure: "So we have here the structure of reason that I attributed to Michael earlier on in his scientific view. That is, we start off with a certain implicit understanding, and then it hits a snag, and then we revise it, and so on. We can see the same thing in terms of reason in the ethical-moral field. The conception of reasoning in this field cannot gainsay the importance of the starting intuitions" (p. 25). Taylor judges this to be Polanyi’s response to the tension between moral relativism and moral absolutism. People have very different backgrounds that are the source of different "starting intuitions." Thinking and acting from these leads to "snags" and subsequent revisions. The "better epistemology" must include an explicit recognition of the from-to structure of personal knowing. What it can do for moral philosophy is recognize and respect the diversity of the backgrounds from which people attend to their acts of judging and deciding, without slipping into nihilistic moral relativism.Taylor not only spells out the unifying theme of the book, but also brings out the prescriptive aspect of that theme. Descriptions and explanations of the from-to structure lead to a bit of advice: if you want a better epistemology, pay attention to the tacit dimension. This isn’t easy. It’s hard to pay attention to the from side because it includes many things from which I attend to something else. As soon as I focus on any one of the things that had been on the from side of a previous act, it ceases to be something on the from side and becomes that to which I’m now attending. Attending to the from side involves what Douglas Hofstadter calls “a strange loop†-- I Am a Strange Loop (2008). The word or phrase you use to point to the from side doesn’t make exploring the from side easier, whether you call it “the background,†“the tacit dimension,†“the standpoint,†“the framework†or, as Taylor sometimes did, “an imaginary.â€By saying that the unifying theme of the book is prescriptive, I am generalizing something David James Stewart said in chapter six, “’Transcendence’ in A Secular Age and Enchanted (Un)Naturalism.†He focuses on Taylor’s A Secular Age (2007). Taylor, he says, brilliantly describes and explains the transition from an age of faith to a secular age, but he says that he just “can’t shake the feeling†that “there is an aspect of the narrative that can only be labeled as prescription†(p. 93). I generalize this by saying that all the chapters in this book have a prescriptive aspect. All the writers tell their readers that they ought to pay attention to the tacit dimension, that they ought to acknowledge that all of their acts of knowing and doing move from the tacit dimension to whatever it is they are focusing upon. This is at the heart of the “better epistemology†that can benefit moral philosophy.Chapter Two gives readers Charles Taylor's take on his relation to Polanyi, chapter three is based on a transcript of the discussion that followed Taylor's presentation at the conference, and chapter four is "The Projects of Michael Polanyi and Charles Taylor," by John Apczynski. Apczynski cautions readers against thinking of Taylor as a "disciple" of Polanyi. In terms of the three converging roads Taylor described, he travelled the roads created by Heidegger, Merleau-Ponty and Wittgenstein as well as the one created by Polanyi. Apczynski knows both Polanyi and Taylor very well, and his chapter is an excellent complement to Taylor's. He (p. 63) points out that one of the differences between the projects of Polanyi and Taylor is that Taylor said in A Catholic Modernity?: Charles Taylor's Marianist Award Lecture, with responses by William M. Shea, Rosemary Luling Haughton, George Marsden, and Jean Bethke Elshtain (1999) that his philosophy is informed by his Roman Catholic faith. As much as Polanyi appreciated religion, it was appreciation by a "respectful outsider" (p. 64). Apczynski notes Taylor's success in being able to communicate successfully with “secular age†academics who are not committed to any religion.One benefit that comes to moral philosophy from the better epistemology advocated by the contributors to this book is a better way of dealing with the tensions between moral relativism and moral absolutism. Few contemporary philosophers or social scientists are dogmatic moral absolutists, but most of us have come to recognize the self-defeating character of “absolute†moral relativism. Two chapters that focus on this issue are ten, “Taylor and Polanyi on Moral Sources and Social Systems,†by D.M. Yeager and twelve, “Epilogue: Robust Realism: Pluralist or Emergent,†by Lowney.Yeager says that Taylor corrects a weakness in Polanyi’s moral philosophy and that Polanyi corrects a weakness in Taylor’s. Polanyi fails to pay sufficient attention to the ways human appetites and self-interest generate conflicts and Taylor is so radically pluralist that he almost slips into moral relativism. Polanyi doesn't deny self-interest or the appetites, but is much more interested in spontaneous human cooperation. Taylor, in contrast, is deeply concerned about the disruptive effects of appetites and self-interest, and argues that these are things to be overcome: “only thus can they achieve cooperation†(p. 206). Yeager says that Polanyi’s commitment to transcendental values puts a limit on pluralism. His "notion of transcendent ideals provides him with a framework for evaluating alternatives and adjudicating (at least to some degree) conflicts among cultures†(p. 210).Lowney also thinks that Taylor's "pluralist" epistemology and ontology results in his being dangerously close to moral relativism, and argues that Polanyi's "emergentist" philosophy serves as a kind of protection against moral relativism. This conclusion is similar to Yeager's, but he focuses on a different dimension of Polanyi's thinking, and uses different language. Lowney's argument in this epilogue clarifies the subtitle of the book, "Pluralist and Emergentist Directions." Much of this chapter is a discussion of the book by Taylor and the late Hubert Dreyfus, Retrieving Realism (2015)."Imaginaries,†Individual or Collective?The word “imaginaries†appears first in Lowney’s introduction: "The thesis of this book is that the ideas of Charles Taylor and Michael Polanyi together can show the errors of the past, how those errors can be amended, and how we can move forward responsibly to explore new imaginaries that can provide us with meaningful and enriched ways of being and being together in a new modernity" (p. 2). Later on the same page he adds: “A large part of Taylor’s endeavor is to understand the ‘imaginaries’ of the past and current times.†But Taylor didn’t use “imaginary†or “imaginaries†to point to the tacit dimension in Sources of the Self: The Making of the Modern Identity(1989), and he and Hubert Dreyfus didn’t use these words in Retrieving Realism (2015). He did use them this way in Modern Social Imaginaries (Public Planet Books) and A Secular Age (2007). Taylor doesn't use "imaginary" or "imaginaries" in chapter two, Apczynski doesn't use them in chapter four, Lowney doesn't use them in chapter five, "Authenticity and the Reconciliation of Modernity, Stewart doesn't use them in chapter six, and Lowney doesn’t use them in his epilogue. All the chapters prescribe paying attention to the tacit dimension, but five out of twelve don't use “imaginary†to point to this dimension.There are, however, two chapters with "imaginary" in their titles: chapter seven, “Polanyi’s Revolutionary Imaginary,†by Jon Fennell and chapter eight, “Overcoming the Scientistic Imaginary,†by Lowney. “ In chapter eleven, based on a transcript of a discussion, Taylor says:"Fennell and Lowney seem to use "imaginary" for something I don't use it for, but I don't know why I don't -- there's good reason to use it their way just as well as mine. They use it for the unworked out, unarticulated background that makes sense of our view of the world. I prefer Foucault's famous expression "the unthought" for that, but this is not written in stone -- it is just the way I use it. And I use the word "imaginary" for collective unthoughts, if you like, so it seems that we are not far apart if we sort out that small difference" (p. 216).I can’t follow this very well. I understand that Taylor believes that Fennell and Lowney use “imaginary†for something he does not, but they are very careful to quote him in order to be sure that they do use “imaginary†in the same way that he does. Fennell (p. 122), for example, quotes from Modern Social Imaginaries (p. 28): "The background that makes sense of any given act is ... wide and deep. It doesn't include everything in our world, but the relevant sense-giving features can't be circumscribed; because of this, we can say that sense giving draws upon our whole world, that is, our sense of our whole predicament in time and space, among others and in history." This is just one of the quotations of Taylor by Fennell and Lowney that convince me that they do use “imaginaries†as he does, for the “unworked out, unarticulated background†by which we give sense both to things we perceive and to things others say.Then there’s Taylor’s claim that he prefers to use “the unthought.†In Modern Social Imaginaries, he did not use “the unthought†to refer to this background. He did, however, use it three years later, in A Secular Age (2007, 427): “Part of the intellectual problem here, and certainly much of the reason for the emotional reaction, is that there is an important ‘unthought’ (if I can use this Foucauldian term) which underpins much secularization theory.†I cannot see how the meaning of this would be changed if Taylor had written “… there is an important, unworked out, unarticulated background which underpins much secularization theory.â€What I do follow quite well is that Taylor wants to use “social imaginary†for something collective. In an earlier discussion, in response to Yeager’s request for a clarification of “imaginary,†he says: “An imaginary is not a theory and a social imaginary is a shared imaginary of our society – the index of social is there twice (p. 48). He seems to imply, without explicitly saying it, that Fennell and Lowney use “imaginary†to point to something that’s individual, rather than collective. But then he says that the difference is really quite small.I agree with Collins and Turner that the difference between attributing an "imaginary" to a person and attributing it to a collectivity of persons is really quite large. It might be that Fennell and Lowney agree with Taylor that this is just a small difference. There’s no record in the printed transcript that either one of them responded to Taylor on this point. So the main thing that I don't like about this book is that the contributors to it do not recognize its importance. In spite of this, I like this book very much for the ways the contributors explore the implications of attending to what, with Polanyi, I prefer to call "the tacit dimension."
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