Charles Taylor

Taylor already approaches the bem-estarismo concept, that is, the culture of the bem-estarismo, where everything is justified under the allegation ' ' it supplies-bondosa' ' of general well-being, that can be understood as a characteristic of the utilitarismo. The first form of utilitarismo alerted for the Canadian philosopher Charles Taylor is the conseqencialismo. This nothing more is that the act of if placing the purposes above of all the things, annulling itself it legitimacy of the ways; above even though the ethical universality. Ironically, the same and only ethics that guarantee the freedom politics of the conseqencialista to say what it thinks. Soon, in last analysis, to be a conseqencialista is not to import itself with the right of being a conseqencialista. It is clearly that as public personalities and well-informed, the conseqencialistas know of the risk. For cynicism, they dissimulate not to know.

The second form of utilitarismo proper is estimated the utilitarian one. For Taylor the utilitarian estimated one is an illness that takes gen of the conseqencialismo the same. third symptom of the utilitarismo is the atomism. ' ' The atomism is treated on the utilities to be weighed in the states of things is of indivduos.' ' This, paved in philosophical roots, aims at exclusively the individual goods, that is, all it is formed by the parts. Without parts it does not have all. Thus, the society is formed by the men. Without living well previously established of each man the society if he ruins, therefore the man is ' ' tomo' ' of the society. In accordance with Taylor, is entered there in the following problem. The individuals logically contribute with the thought of one determined nation or region. But the structure of such thought exists immersed in one ' ' cloth of fundo' ' social, stuffed of meanings and verbal terms constructed by all a collective cultural process.