Praise as Moral Address

Daniel Telech
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引用次数: 4

Abstract

While Strawsonians have focused on the way in which our ‘reactive attitudes’—the emotions through which we hold one another responsible for manifestations of morally significant quality of regard—express moral demands, serious doubt has been cast on the idea that non-blaming reactive attitudes direct moral demands to their targets. Building on Gary Watson’s proposal that the reactive attitudes are ‘forms of moral address’, this chapter advances a communicative view of praise according to which the form of moral address distinctive of the praise-manifesting reactive attitudes (approbation, gratitude) is moral invitation. Like moral demand, moral invitation is a species of directive address presupposing its target’s possession of distinctive agential capacities and, when valid, provides its addressee with reason to give the addressor’s directive discursive uptake. While blame’s demands issue imperatival reasons for compliance (e.g. to acknowledge wrongdoing, apologize), praise’s invitations provide discretionary reasons to accept credit in jointly valuing the significance of the act for the praiser. In addition to its phenomenological plausibility and contribution to the already fecund Watsonian-cum-Strawsonian program, the invitational view helps renders intelligible the power of our praise practices to facilitate the formation and enrichment of our interpersonal relationships.
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赞美作为道德演说
虽然斯特劳索恩主义者关注的是我们的“反应性态度”——我们通过这种情绪让彼此对具有道德意义的“关心”的表现负责——表达道德要求的方式,但人们对不责备的反应性态度将道德要求直接传递给目标的观点提出了严重的怀疑。在加里·沃森提出的反应性态度是“道德称呼的形式”的基础上,本章提出了一种赞美的交际观,根据这种交际观,表现赞扬的反应性态度(赞许、感激)特有的道德称呼形式是道德邀请。与道德要求一样,道德邀请也是一种指令性称呼,其前提是它的目标具有独特的代理能力,并且在有效的情况下,为它的收件人提供理由,使其给予说话人的指示话语吸收。责备的要求为遵从提供了必要的理由(例如,承认错误,道歉),而赞美的邀请则提供了酌情接受荣誉的理由,共同评估行为对赞美者的重要性。除了其现象学上的合理性和对已经很丰富的沃森-斯特劳森计划的贡献之外,邀请观点还有助于使我们的赞美实践的力量更容易理解,从而促进我们人际关系的形成和丰富。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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