In winning the Templeton Prize for religion, philosopher Charles Taylor is not only $1.5 million richer, but he also joins an august company of scholars and world leaders, including physicist Freeman Dyson, author Alexander Solzhenitsyn, evangelist Billy Graham, and Mother Teresa. I’m delighted Taylor won, because he’s one of the three or four leading philosophers in the world. I consider him the most important conservative thinker writing today.
The strange thing is, Taylor’s views on contemporary political issues are hopelessly liberal. As a student of his work, I invited Taylor year ago to give a lecture at the American Enterprise Institute in Washington D.C. I asked him to speak on the topic of how we in the West went from the ancient idea of the soul to the modern idea of the self. He gave a beautiful talk and answered questions, and then we had a small dinner in his honor.
Several conservative luminaries were present: Irving Kristol, Charles Murray, Ben Wattenberg, and Michael Novak (who also won the Templeton). The Clinton impeachment scandal was heating up, and naturally everyone wanted to know what Taylor thought about the matter. Incredibly this great moralist could do no better than say, “It’s ridiculous. A media circus. Let’s forget about it and move on.” Having just heard Taylor’s lecture on the dilution of our public moral vocabulary, everyone in the room was dumb-founded. Later someone said, “We have to overlook the guy’s politics. He’s Canadian!”
Yes, Taylor’s politics are drearily conventional, which may be the price he pays for maintaining his intellectual credibility in a very liberal academic climate. But even though he would never put it this way, Taylor’s philosophical work is profoundly conservative. He is one of the few explicitly Christian thinkers in the leading precincts of academia. Taylor’s arguments are worth reading because they provide intellectual ammunition for what many of us conservatives believe. The only thing it doesn’t do is offer a strategic plan of action.
Taylor’s magnum opus is Sources of the Self, a magisterial account first published in 1989 of the origins of the modern identity. This book is an education in itself, and I suggest reading it twice, once to grasp the powerful and sweeping scope of the argument, and then a second time, to digest the rich morsels. Here you will see how we have moved in the West from the idea of the soul to the idea of the self. Taylor shows how traditional morality was challenged by the morality of the inner self, so that we now have two rival moralities contesting the public sphere, with traditional morality on the defensive and what Taylor calls the morality of authenticity in the ascendancy.
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