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The Canadian philosopher Charles Taylor is a key figure in contemporary debates about the self and the problems of modernity. This book provides a comprehensive, critical account of Taylor's work. It succinctly reconstructs the ambitious philosophical project that unifies Taylor's diverse writings. And it examines in detail Taylor's specific claims about the structure of the human sciences; the link between identity, language, and moral values; democracy and multiculturalism; and the conflict between secular and non-secular spirituality. The book also includes the first sustained account of Taylor's career as a social critic and political activist. Clearly written and authoritative, this book will be welcomed by students and researchers in a wide range of disciplines, including philosophy, psychology, politics, sociology, anthropology, cultural studies and theology. Nicholas H. Smith is a Senior Lecturer in Philosophy at Macquarie University, Sydney

The aim of this article is to situate Arendt's account of labour as a critical response to humanisms of labour, or put otherwise, to situate it as an anti-humanism of labour. It compares Arendt's account of labour with that of the most prominent humanist theorist of labour at the time of the composition of The Human Condition: Georges Friedmann. Arendt's and Friedmann's accounts of labour are compared specifically with respect to the range of capacities, social relations, and possibilities of fulfilment at stake in the activity of labour. The comparison provides a previously unexplored context for understanding Arendt's account of labour and her distinction between labour and work. The relevance of Arendt's and Friedmann's theories of labour for the contemporary debate about the meaning of work in an age of automation is also briefly discussed.

Cet article replace la conception du travail développée par la psychodynamique du travail dans la tradition philosophique de l'expressivisme et soutient la primauté de la conception expressiviste du travail sur la conception classique du travail comme poiesis . À l'issue d'une reconstruction des arguments principaux portant sur l'opposition entre poiesis (travail de production) et praxis (action morale), l'attention sera portée sur les limites de ce modèle de conceptualisation du travail. Un modèle alternatif est introduit à partir de la prise en compte de plusieurs dimensions du concept d'expression utilisé dans le langage courant. Cela nous permet de mettre en évidence ce qui, dans le modèle psychodynamique de C. Dejours, est précisément « expressiviste ». Une fois l'origine expressiviste de la théorie de Dejours établie, plusieurs interprétations des normes d'expression sont présentées, en lien avec l'évaluation des organisations du travail contemporaines. Summary , p. 85. Resumen , p. 86.

Cet article replace la conception du travail développée par la psychodynamique du travail dans la tradition philosophique de l'expressivisme et soutient la primauté de la conception expressiviste du travail sur la conception classique du travail comme poiesis . À l'issue d'une reconstruction des arguments principaux portant sur l'opposition entre poiesis (travail de production) et praxis (action morale), l'attention sera portée sur les limites de ce modèle de conceptualisation du travail. Un modèle alternatif est introduit à partir de la prise en compte de plusieurs dimensions du concept d'expression utilisé dans le langage courant. Cela nous permet de mettre en évidence ce qui, dans le modèle psychodynamique de C. Dejours, est précisément « expressiviste ». Une fois l'origine expressiviste de la théorie de Dejours établie, plusieurs interprétations des normes d'expression sont présentées, en lien avec l'évaluation des organisations du travail contemporaines.

This article examines a neglected but crucial feature of Honneth's critical theory: its use of a concept of recognition to articulate the norms that are apposite for the contemporary world of work. The article shows that from his first writings on the structure of critical social theory in the early 1980s to the recent exchange with Nancy Fraser on recognition and redistribution, the problem of grounding a substantive critique of work under capitalism has been central to Honneth's enterprise. This answers the routine objection that the recognition paradigm fails to take into account economic or material realities. At the same time, Honneth's approach to the critique of work has undergone significant shifts, and it is yet to be fully developed. The article traces these changes in direction, and it proposes an expressivist conception of work that builds upon the `normative content' of the concept of work described by Honneth in his 1980 essay `Work and Instrumental Action'.

The contributors to this volume present the case for an exciting new research program in the social sciences based on the theory of recognition developed by Axel Honneth and others in recent years. The book is comprised of eleven specially commissioned, previously unpublished contributions that investigate the fundamental significance of recognition for social and political thought. The theory of recognition is used as a frame for investigating the dynamics of social conflicts that arise around the institution of marriage, the organization of work, the categorization of crime, legal exemption on the grounds of religious belief, the political accommodation of ethnic and national minorities, the claims of migrants, and international relations. The potential of recognition theory to guide just resolutions of these conflicts is also explored.