Like Hannah Arendt, Canadian philosopher says that space in common is a condition for the Constitution of the self. That space is defined by Taylor as a network of dialogue (Taylor, 2000, 36), in which unite the perspectives of all without involving each to lose their identity, but that it is condition to become someone and have an identity. Identity, in this regard, calls for the recognition. On the other hand, identity, what one is, adds nothing to the self-understanding if this is not conceived as what one has come to be: my self-understanding necessarily have temporary depth incorporates a narrative (Taylor, 2000, 50). Itself, raised in these terms, is apprehended in the perspective of a life story that has come to be, that has unfolded. But the sense of where it is going should include also here, that is, the values as principles which guide the action horizon. This is the orientation of itself that only comes to be coherent in a narrative.

As you can be seen in what has been said, the objective is to locate itself in a context in which the others, the situation and the horizon of action are undeniable part of what one is. According to Charles Taylor, a same if abstracted from its vital context is to reduce it to just one aspect: self-awareness. (Cf. Taylor, 2000, 49) And this, in the strict sense, is something that we will never find in the world. Hence the problem that Hume we inherited and that as such, even in our time, remains a puzzlement. Ricoeur and the self as interlaced in the narratives of the other Paul Ricoeur It proposes that the agent is revealed to us in the question by the who.