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084f2db8c6 Taylor argues that qualitative distinctions about the constitution and value of moral goods are intrinsic to human existence. (March 2011) (Learn how and when to remove this template message) . It is not simply an ad hominem argument that the reductive naturalist cannot avoid making qualitative distinctions among moral goods. Taylor argues that within a deist order, the road to salvation was no longer determined simply by a persons position in the world and by a persons actions, but also the manner in which a person lives one's life; worshipfully according to Protestants or rationally according to Locke. Just as colours such as red or shapes such as square pick out properties of the world we react and engage with, so virtue terms such as courage or generosity pick out essential properties of our form of life. The moral frameworks within which we make strong evaluations as to the value of life goods appear irredeemably fractured along these three strands. Moreover, he noted, such a historical investigation might presuppose an idealist form of history in which history is shaped by the evolving ideas and ideologies of different times.
Taylor argues that as the scientific revolution exemplified in the work of Copernicus and Newton took hold in Western Civilization, a shift occurred in the hierarchical evaluations placed on many life goods. Rousseau, however, articulated a view in which the natural inclinations of the self were hidden deep within, barely apprehendable, and corrupted by the beliefs and reason of society. ISBN1-902683-07-2. Moral evaluations have become mediated by the imagination. The Protestant movement in religion, however, eschewed the hierarchical governance of religious life. the claims of equality. Then there is disagreement between the Romantics and the modernists on morality, whether an aesthetic life could be spontaneously moral, or whether "the highest spiritual ideals threaten to lay the most crushing burdens on mankind.". Whereas Plato saw reasoning as inherent in a vision of a meaningful world, Locke saw reasoning as a mechanistic procedure that was able to make sense not only of the surrounding world but also of the mind itself.