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Although I quote the theme of the book under "secularisation", Gauchet rejects this concept, precisely because it is too much influenced by the religious "Weltanschauung". He rather speaks of "la sortie de la religion" (the exit of religion). I would say that this book is the book of an anthropologist of Wertern societies rather than of an historian or a philosopher.
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In his foreword, Johnson mocks other recent attempts to create "essential" lists. He complains, for example, of the "nervous tokenism" of the "100 Best English-Language Novels" list from the Modern Library. Ironically, such criticisms could also be applied to this book! How did they come up with the list? Rodriguez is fuzzy on that point in his intro. He notes that the list stems from a request, addressed to individuals, to name 10 Black books that had the greatest impact on them. Rodriguez claims, "We asked everyone," then immediately admits that such an absurd statement is false. But he does note that he asked his sister!
Most of the books chosen are indeed essential classics. But I found the list as a whole too "safe," unimaginative, and narrow of vision. Johnson acknowledges the omission of such writers as Samuel Delany and Rita Dove in his foreword. Books with an experimental, cutting edge quality seem to be absent. I was also dismayed by the failure to include many historic literary milestones by African-American women. Books by Black gay men that deal directly with the black gay experience are also largely absent. Black lesbians are represented by a token appearance by Audre Lorde (with her book "Sister Outsider"). A number of groundbreaking anthologies also fail to appear. And where are the Afro-Hispanic writers? Even the remarkable science fiction author Octavia Butler is solely represented by "Kindred" -- an excellent book, but probably the "safest" and most conventional choice from her incredible personal canon.
Just a few books I would add to an expanded edition: Adrienne Kennedy's "In One Act," an anthology of plays by this award-winning, boldly experimental pioneer of drama; Phillis Wheatley's "Poems on Various Subjects," an 18th century landmark in poetry; Harriet Jacobs' "Incidents in the Life of a Slave Girl," perhaps the most important autobiography by a 19th-century Black woman; "Nine Plays by Black Women," a stunning anthology edited by Margaret Wilkerson; and Ann Allen Shockley's "Loving Her," a novel which broke new ground for the portrayal of sexuality in the Black novel.
Also try Audre Lorde's poetic, moving "Zami"; Alexis De Veaux's "Don't Explain: A Song of Billie Holiday," an amazing biography told in poetic form; "Brother to Brother: New Writings by Black Gay Men," the anthology edited by Essex Hemphill; "A Puerto Rican in New York and Other Sketches," by Jesus Colon, who proudly claimed a Black Latino identity decades before it was politically correct; Anna Julia Cooper's "A Voice from the South," a pioneering collection of essays; "Home Girls: A Black Feminist Anthology," edited by Barbara Smith; Pat Parker's "Movement in Black," the rich poetic testament of an outspoken Black lesbian; and Samuel Delany's "Dhalgren," an enigmatic epic which extends the boundaries of both science fiction and the African-American novel. I could go on, but I'll quit here.
Taylor, a Canadian, observes the conservative-liberal debate in America from an outsider's position. He is able to distance himself from the rhetoric, vocabulary, and narrow categories of this debate. I found his insights well worth consideration.
In essence, Taylor attempts to redefine the debate. His concerns are threefold. First, radical individualism has disavowed most moral absolutes, eroded the meaningfulness of life, and resulted in a centripetal self-orientation that denigrates relational connectiveness. Secondly, Taylor is concerned that modern thought has become dominated by a reason that finds the highest good in the economic maximizing of ends. This "instrumental reason" demeans others as mere means to an end, disregards important perspectives that are not integral to the cost/benefit equation, and creates a technological supremacy that may cost us our humanity. Thirdly, Taylor is concerned that institutions have embraced instrumental reason as supreme and creating a power-base that may stand in the way of reform.
Most of this book deals exclusively with Taylor's thoughts on the first of these concerns. Conservatives will be upset that Taylor does not call for a return to older values and older worldviews. Instead, he accepts the modern emphasis on individualism and the corollaries of self-fulfillment and self-actualization. He parts with these liberal ideals by arguing that the centripetal self-focus can only find meaning outside of the self. Discovery of my originality and uniqueness is a dialogical process (with others, values, or deity) that demands an objective "horizon."
Hence, my definition of Taylor's authenticity is the dialogical discovery of my "being." Others are not used to complete my project, but are collaborators and partners. Together we work to throw off the shackles of psychological, institutional, and familial pressures to conform. Freedom from these shackles is not license to abuse, but becomes ground to assume responsibility for self without excuse. Radical individualism escapes meaninglessness only in dialogic connectedness and assumption of personal responsibility.
In my view, the ethics of authenticity are much needed. I hope this book finds many receptive readers.
I read this book for my political science class last semester, and was interested by Taylor's approach. He believes that a lack of authenticity and extreme individualism are our fundamental ills in society. He diagnoses further and suggests cures, but I will leave that for you to read.
If you've read "Spirit of Community" by Amitai Etzioni, you've already got a good head start onto what you'll find here.
Those seeking a lengthier discussion of these issues might profitably consult the author's larger, Sources of the Self, which deals with these matters from a historical perspective.
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I give it 4 stars because I know once I understand the complexity of the subject it will be a useful book...but its not a great teacher.
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Wonderful though this book is I wish the authors had gone the extra mile and made it a comprehensive study of his Santa paintings, his work for the years 1941, 1957 and 1963 are missing. The text refers to alternative paintings created in some years to fit the various media used (billboards, magazines ads and retail unit cutout figures etc) some of these paintings are shown but not all. Most of the paintings are shown without advertising copy, I would like to see how the copy or headlines were used, a small reproduction would have been useful. They could have reproduced the back cover of the The National Geographic which Coke used every December for a Sundblom Santa ad.
A lovely book but I am disappointed that the full potential of the subject was not realised.
Best wishes, Ray. P.S.It's Christmas every day in my house!
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The writing style is absolutely excellent and gives clear tips on code optimization and performance. I have read literally dozens of different books on WAP, and none has been so specific. Although this book is not for total beginners, it is, in my opinion, good for anyone who wants to advance their career on the web or become an WML developer. This is definitely a book you will want to read from cover to cover, and use as a reference!
In short, don't buy this if you're just starting web development, I would recommend you learn HTML and one server side language (ASP, ColdFusion, etc.). If you do that, then you're ready to learn WAP with this book and build some truly awesome stuff for the ever blooming wireless world!
However, I cannot help but suggest that he is overstating his case somewhat. It may be - and in fact it is - a matter of historical fact that the State, in both ancient and modern times, served as a creator of meaning, but this is not necessarily irreligious, even if it is not religiously desirable. The Greek polis, for example, completely integrated the worship of the Olympians with political life; hence they saw Socrates the "atheist" as a threat to the state because he denied the gods of the polis. That is not a secular attitude. Likewise, in modern times, we have seen the rise of the totalitarian state that competes with religion for the spiritual allegience of the citizenry - but that is not necessarily an outgrowth of state power unless you assume that the state necessarily has religious or spiritual functions, which is to beg the central question under discussion. To put it another way, the rise of a competing power structure is clearly a possible threat to the priestly monopoly on spiritual activities, but there is apprently no necessary reason for it to become an actuality. Things can develop that way, but there isn't any clear cause as to why they must.
This notwithstanding, Gauchet's book is a valuable study and comes highly recommended to anyone interested in the battle between secularism and faith, and it's historical antecedents.