The modern self, with its inwardness, its freedom and its individuality (p. ix), suffers, Taylor tells us, from disenchantment (p. 500, cf. pp. 17-18, 186). Moreover, disenchantment has come in spite of the advance, to which Taylor wishes to give full credit, that modernity has made in giving great value to ordinary life at work and in the family (p. 211). For religion, though still present as one layer of sentiment among many in the historical deposits that compose modern culture, has given ground to “disengaged instrumentalism” or to its antagonist, romantic “expressivism” (p. 498). Taylor, a philosopher of uncommonly generous spirit, is willing to find good in each of these orientations: the first, for example, has with utilitarianism put the relief of needless suffering at the top of the moral agenda (p. 331), along with redeeming from superstitious repression a number of innocent pleasures; the second has deepened human capacity, on the one hand by deepening emotions (both in the sense of oneself and in concern for others), on the other hand by gaining for them intellectual respect (pp. 294, 372, 419).