反思良心行为:个人诚信、文明与共同利益

IF 0.8 2区 哲学 0 PHILOSOPHY PHILOSOPHY Pub Date : 2022-09-20 DOI:10.1017/S0031819122000328
Ernesto V. Garcia
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引用次数: 0

摘要

摘要我们应该如何看待“良心行为”,即我们的个人判断和公共权威发生冲突,从而有必要对后者进行原则性抵制的情况?哲学家们主要讨论两个问题:调和问题,即“如果有的话,公共权力应该在什么时候调和良心主张?”以及正当性问题,即“如果有的话,我们什么时候从事良心行为是正当的——为什么?”。相比之下,第三个重要话题——行为问题,即“在从事良心行为时,从道德角度讲,我们应该如何行动?”——一直被忽视。本文旨在为希望以道德高尚的方式从事良心行为的人提供具体指导。我认为,这些代理人有两项基本的表面义务:(I)对自己的义务与诚信要求有关,(ii)对他人的义务与文明要求有关。我详细解释了这两项职责,并就以下方面提出:(一)鉴于我所称的“良心悖论”,我们需要重新思考我们对“良心”和“正直”的看法;关于(ii),在罗尔斯“文明义务”的基础上,我们应该接受至少七项以道德良知的方式进行良心行为的一般原则。
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Rethinking Acts of Conscience: Personal Integrity, Civility, and the Common Good
Abstract What should we think about ‘acts of conscience’, viz., cases where our personal judgments and public authority come into conflict such that principled resistance to the latter seems necessary? Philosophers mainly debate two issues: the Accommodation Question, i.e., ‘When, if ever, should public authority accommodate claims of conscience?’ and the Justification Question, i.e., ‘When, if ever, are we justified in engaging in acts of conscience – and why?’. By contrast, a third important topic – the Conduct Question, i.e., ‘How should we act, morally speaking, when engaging in acts of conscience?’ – has been mostly neglected. This paper aims to offer concrete guidance for persons wishing to engage in acts of conscience in morally virtuous ways. I argue that such agents are subject to two basic prima facie duties: (i) duties to oneself related to demands of integrity and (ii) duties to others related to demands of civility. I explain both duties in detail, arguing with regard to (i), that in light of what I call ‘the paradox of conscience’, we need to rethink our views about both ‘conscience’ and ‘integrity’; and with regard to (ii), that, building upon Rawls’ ‘duty of civility’, we should embrace at least seven general principles for undertaking acts of conscience in a morally conscientious manner.
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来源期刊
PHILOSOPHY
PHILOSOPHY PHILOSOPHY-
CiteScore
1.40
自引率
0.00%
发文量
41
期刊介绍: Philosophy is the journal of the Royal Institute of Philosophy, which was founded in 1925 to build bridges between specialist philosophers and a wider educated public. The journal continues to fulfil a dual role: it is one of the leading academic journals of philosophy, but it also serves the philosophical interests of specialists in other fields (law, language, literature and the arts, medicine, politics, religion, science, education, psychology, history) and those of the informed general reader. Contributors are required to avoid needless technicality of language and presentation. The institutional subscription includes two supplements.
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