Ethics of Authenticity?

Philosopher Charles Taylor presents "The Three Malaises" as key features of contemporary Western culture: individualism, instrumental reason, and loss of freedom within institutions. While his critique highlights enduring challenges, it arguably oversimplifies the complexities of 21st-century Western culture, especially in an era where collective movements for justice often overshadow individualistic tendencies and ethical considerations increasingly temper instrumental rationality. 

Charles Taylor identifies The Three Malaises of Modernity in The Ethics of Authenticity, where he critiques fundamental characteristics of contemporary culture. These malaises are individualism, instrumental reason, and societal fragmentation. Firstly, The Malaise of Individualism refers to Taylor acknowledging that whilst individualism has brought greater freedom and self-expression, it has led to egocentricity and a loss of a sense of higher purpose, of something “worth dying for”. He explains that the modern focus on the self can disconnect individuals from a “larger order”, shared values and meaningful social commitments, promoting a shallow existence where people no longer believe themselves as part of a “cosmic order” or a “great chain of Being” which creates a “disenchantment” of the world. 

Secondly, the Malaise of Instrumental Reason references the dominance of efficiency and calculative thinking like “cost benefit analysis” in decision-making. Instrumental reason prioritises calculating “the most economic application of means to a given end” focusing on utility, productivity, and profit without considering broader ethical or moral implications. For example, societal structures increasingly value economic gain and technological advancement over human well-being or environmental sustainability. 

The third and final Malaise is that of a loss of freedom. Taylor notes that the dominance of instrumental reason and modern societal structures “severely restrict our choices”. He argues that industrial-technological societies prioritise instrumental reasoning which leads to institutions and structures that severely limit individuals' and societies' freedom of choice. For instance, individuals and societies are coerced into decisions they might not otherwise make, driven by forces of industrialisation and modernisation. For instance, in many professions, owning and using a smartphone is no longer a choice but a requirement. Similarly, societal norms push individuals to conform to technological trends to maintain social and professional relevance. He also subscribes to Tocqueville’s “soft despotism” of governments which are democratic in appearance, but functions as an immense tutelary power, reducing individuals' ability to influence their lives or governments meaningfully. 

It appears clear to me that liberal Western democracies are indeed founded on the principle of individualism – every man possesses their own individual rights, and Taylor does acknowledge this as a triumph. However, he is correct in noting that this progress comes with a darker side: individualism has become overly self-centered and it risks devolving into narcissism which “flattens and narrows” our lives. Rather than using freedom to engage with higher purposes or the broader social good, people have retreated inward, focusing solely on personal satisfaction, replacing communal connection with self-absorption. I note this prominently in the rise of hustle culture in the 21st Century. Initially stemming from the admirable idea of self-reliance and perseverance, hustle culture now glorifies relentless personal ambition, often at the expense of community or collective well-being. It encourages individuals to prioritise work above all else, leaving little time or energy to engage with personal relationships, social causes, or communal responsibilities; the collective good is sidelined in favor of personal gain, as people are conditioned to see success as an individual endeavor rather than a shared or collaborative effort, sidelining questions of purpose or responsibility beyond the self. Therefore, I am inclined to believe that Taylor’s first malaise is accurate and indeed reflective of contemporary Western culture.  

However, I believe it fundamentally discounts that the 21st Century is largely characterised by social mobility that has occurred as a result of collective identity and activism.Movements like Black Lives Matter and Extinction Rebellion exemplify how individuals leverage their autonomy to join forces in pursuit of common goals that impact vast communities and even the global population, rooted in a shared recognition of systemic injustices and collective responsibility, undermining Taylor’s idea that people no longer have a “heroic dimension to life” or a sense of “higher purpose”. Movements like these thrive on the personal contributions of individuals who, despite operating in highly individualistic societies, recognise the interconnectedness of their struggles and their potential to drive institutional change. This nuance suggests that Taylor’s portrayal of individualism as inherently isolating underestimates the potential for 21st-century individuals to engage meaningfully with their communities while retaining autonomy – a misrepresentation. 

Nevertheless, Taylor’s Malaise of Instrumental Reason seems unreservedly the general pattern of 21st Century Culture. In Western societies, financial decisions frequently overshadow ethical considerations, with profit maximisation driving major choices. This mindset is evident in the modern phenomenon of consumerism where companies often prioritise low production costs over worker welfare. Poor labor laws and exploitative practices are common, all in the name of maximising profits. This approach dehumanises workers, treating them as mere means to an economic end, a prime example of instrumental reason shaping corporate decisions that overlook the broader ethical and social implications.

However, in response to growing social awareness and movements like cancel culture, businesses are increasingly pressured to adopt more ethical practices. In today's climate, companies must now consider public perception and corporate social responsibility, recognizing that unethical behavior can result in significant financial and reputational damage. For example, companies like Ben & Jerry’s have embraced fair trade, practices and sustainability in their business models, demonstrating that ethics and profit are not mutually exclusive in the modern world. This shift indicates that the prioritisation of profit is being redefined, contrary to Taylor’s belief, as I do think businesses now realise that long-term success is built on aligning with the values of their consumers meaning this Malaise does misrepresent the changing tides of the 21st Century.

Finally, Taylor’s depiction of a loss of freedom resonates with many aspects of 21st-century Western culture: the rise of technological and corporate structures often dictates the choices individuals can make. For instance, the ubiquity of smartphones in professional and personal life has transformed them from an optional tool to an essential one. Similarly, in the gig economy, individuals often feel compelled to accept precarious, low-paying jobs due to the economic necessity imposed by broader industrial trends. I believe the dominance of instrumental reason and market-driven forces does lead to conformity—societal pressures to keep up with trends. This affirms Taylor’s reference to “soft despotism” , reflected in the power of corporate giants like Amazon and Google, whose monopolistic control limits freedom of choice for both consumers and employees. 

Yet, I think it's incorrect to assume that humans are entirely passive victims of modernity. On the contrary, many actively challenge these institutional pressures, leveraging their voices and hold such institutions accountable for their behaviour. Individuals have used technology to critique and reform oppressive system: social media campaigns have sparked major societal shifts, as seen in the #MeToo movement, where survivors of abuse have forced corporations and institutions to adopt policies addressing harassment and discrimination. This participatory culture reflects a dynamic interplay between autonomy and collective action, countering Taylor's implication that modern individuals are passively constrained by systemic forces.

So while Taylor's framework of the "Three Malaises" offers valuable insights into some enduring aspects of Western culture, it does not entirely capture the evolving dynamics of the 21st century. His critiques of individualism, instrumental reason, and institutional constraints are not wholly incorrect but often overlook counter currents of activism, ethical awareness, and resistance that are reshaping the cultural landscape. These developments, largely emerging after Taylor's analysis, suggest that the tides of change may be steering Western societies toward a more nuanced negotiation of individual and collective values. Thus, Taylor's portrayal is not a complete misrepresentation but rather an incomplete one, reflecting a perspective bound by the constraints of his era.