Taylor Flashcards
(10 cards)
Define “strong evaluations” in Taylor’s philosophy. How do they relate to personhood?
Strong evaluations are deeply held, stable values that a person considers more important than others—such as wanting to be a good Christian, altruist, or humanist. According to Taylor, these evaluations are essential to personhood because they shape one’s identity and moral orientation. Without strong evaluations, one is not fully a person; they are what give depth and direction to human life.
- What does Taylor mean by calling humans “language animals,” and how does this relate to selfhood?
Taylor describes humans as “language animals” to emphasise that language is not merely a tool for communication but a constitutive condition of human identity. Language enables us to form strong evaluations, reflect on our values, and interpret ourselves. Selfhood, in Taylor’s view, is inseparable from language—it is through language that we become selves.
Compare the designative-instrumental and expressive-constitutive theories of language. What are their key differences in terms of meaning and function?
The designative-instrumental (DI) theory sees language as a tool for representing pre-existing ideas. Words refer to objects or states of affairs (atomism), and meaning is derived from this reference.
The expressive-constitutive (EC) theory holds that language creates new meanings and ways of being. Meaning arises holistically within a “web of language,” and language is reflective and expressive, not merely descriptive. The EC theory sees language as shaping thought and identity.
Explain the concept of the “web of language.” Why is it central to Taylor’s expressive-constitutive theory?
The “web of language” refers to the idea that the meaning of any word or expression depends on its relation to a broader linguistic context. According to Taylor, we cannot understand or use language atomistically; meaning arises from the interconnected network of expressions. This holistic view is central to the EC theory, as it shows that language is not just a set of labels but a living structure that shapes understanding.
How does Taylor argue that language is not merely descriptive but also expressive of moral, emotional, and existential realities?
Taylor argues that language can express more than factual descriptions. It can capture:
Emotions (e.g., grief in a eulogy)
Existential conditions (e.g., Camus expressing modern anxiety)
Moral situations (e.g., the inadequacy of “I’m sorry if I offended” in serious contexts)
These forms of rightness in language go beyond the DI theory’s focus on object-reference and show that language is deeply embedded in human experience.
What is the significance of the example of the word “triangle” in Taylor’s critique of the designative-instrumental view?
Taylor uses the example of “triangle” to show that understanding a word requires knowing related concepts like “shape,” “sides,” and “angles,” and being able to contrast it with other terms like “circle” or “square.” This demonstrates that meaning is holistic, not atomistic. The ability to explain why “triangle” is the right word presupposes a broader linguistic context, supporting the EC theory over the DI view.
Discuss the role of historical and cultural context in Taylor’s understanding of selfhood.
Taylor argues that self-understanding is historically and culturally situated. The concepts and language we use to interpret ourselves are shaped by historical developments (e.g., nationalism, religious traditions). For example, identifying as “Belgian” depends on the historical emergence of the Belgian nation-state. Thus, there is no self-understanding without historical understanding.
What does Taylor mean by the “dialogical self,” and how does it challenge the traditional view of individualism?
The “dialogical self” is the idea that identity is formed through dialogue with others and within a shared linguistic and cultural context. This challenges the traditional individualist view that the self is prior to society. For Taylor, we become individuals through being inducted into language and culture; our values and self-conceptions are shaped in relation to others.
What are the philosophical implications of Taylor’s claim that language shapes our way of being in the world?
Taylor’s claim implies that language is not just a mirror of reality but a medium that shapes how we perceive, feel, and act. It can reveal new ways of being (e.g., from “subjects” to “citizens,” or through therapeutic insight). This challenges the idea of an objective, language-independent world and suggests that our worldview is always linguistically mediated.
Explain the idea of the “prison-house of language.” How does it reflect Taylor’s critique of objectivist views of language and knowledge?
The “prison-house of language” refers to the idea that we cannot step outside language to access a pure, objective reality. Taylor critiques the DI view for assuming that language can transparently mirror the world. In contrast, the EC view holds that all understanding is shaped by language, meaning we are always “trapped” within its structures. This undermines the objectivist ideal of unmediated knowledge.
