错误行为的充分理由:使帕菲特的康德契约主义公式与理由一致。

Philosophia (Ramat-Gan, Israel) Pub Date : 2017-01-01 Epub Date: 2016-09-23 DOI:10.1007/s11406-016-9766-z
Mattias Gunnemyr
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摘要

在《论何为重要》(2011)一书中,德里克·帕菲特(Derek Parfit)主张康德契约主义公式是三大最高道德原则之一。在一些重要的情况下,这个公式意味着,一个行为人以部分最佳的方式行事是错误的。相比之下,帕菲特宽泛的基于价值的客观理性观点要求行为人通常有足够的理由来实施此类行为。这样看来,代理人可能有足够的理由做出错误的行为。在本文中,我将论证,这些理由是康德契约主义公式与帕菲特的理由观之间根本不一致的症状。这个公式要求我们考虑每个人的理性意愿,而基于广泛价值的客观观点则要求我们只考虑行为人有充分理由去做的事情。同样的不一致在帕菲特版本的同意原则中尤为明显,它与康德的契约主义公式具有重要的特征。帕菲特承认,道德原则可能意味着我们有时有足够的理由做出错误的行为。然而,如果你像帕菲特一样,也认为具有这种含义的原则应该被拒绝或修改,那么接受最高道德原则具有这种含义是令人反感的。我建议我们可以放弃我们必须考虑每个人的理由的要求。这将使康德的契约主义公式与帕菲特的理性观点相一致,至少在这方面是这样。我还认为,我们可以保留帕菲特认为有吸引力的康德契约主义公式的大部分含义。
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Sufficient Reasons to Act Wrongly: Making Parfit's Kantian Contractualist Formula Consistent with Reasons.

In On What Matters (2011) Derek Parfit advocates the Kantian Contractualist Formula as one of three supreme moral principles. In important cases, this formula entails that it is wrong for an agent to act in a way that would be partially best. In contrast, Parfit's wide value-based objective view of reasons entails that the agent often have sufficient reasons to perform such acts. It seems then that agents might have sufficient reasons to act wrongly. In this paper I will argue that such reasons are a symptom of a fundamental inconsistency between the Kantian Contractualist Formula and Parfit's view of reasons. The formula requires that we consider what everyone could rationally will, while a wide value-based objective view requires that we consider only what the agent has sufficient reasons for doing. The same inconsistency is particularly obvious in Parfit's version of the Consent Principle, which share important features with the Kantian Contractualist Formula. Parfit accepts that moral principles might entail that we sometimes have sufficient reasons to act wrongly. However, to accept that supreme moral principles have such implications is objectionable if you, like Parfit, also hold that principles with such implications should be rejected or revised. I suggest that we could abandon the requirement that we have to consider the reasons of everyone. This would make the Kantian Contractualist Formula consistent with Parfit's view of reasons, at least in this respect. I also argue that we can keep most implications of the Kantian Contractualist Formula that Parfit finds attractive.

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