4. 人性尊嚴來自對普遍律則的虔敬感
“Yet though reverence(Achtung) is a feeling, it is not a
feeling received through outside, but one self-produced by a
rational concept…What I recognize immediately as law
(Gesetz) for me, I recognize with reverence, which
means merely consciousness of the subordination of my will
to a law without the mediation of external influences on my
senses…the effect of the law on the subject and not as the
cause of the law…All reverence for a person is properly
only reverence for the law… ” (Kant, Groundwork)
最能打動我們的普遍律則:
把每個人當作他自己的目的對待,不能只是我的工具。
(我們理性要立法建構一個把每個人當作目的的王國)
5. 人性尊嚴來自建構目的王國的條件
:自我立法的道德能力
“In the kingdom of ends everything has either value or dignity.
Whatever has a value can be replaced by something else which
is equivalent; whatever, on the other hand, is above all value,
and therefore admits of no equivalent, has a dignity.”
“Whatever has reference to the general inclinations and wants
of mankind has a market value…but that which constitutes the
condition under which alone anything can be an end in itself,
this has not merely a relative worth, i.e., value, but an intrinsic
worth, that is, dignity.”
“Now the legislation itself which assigns the worth of
everything must for that very reason possess dignity...
Autonomy then is the basis of the dignity of human and of
every rational nature.”
(Kant, Groundwork)
6. Modern Liberal Democracy:
Equal Respect for Person
(特性是什麼?)
vs.
Other orders that share different particular
understandings of equality of man
(Christianity, Athen, Romans, Confucianism…:
所有文明都不允許恣意剝奪生命)
7. Equal Respect for Person
當代自由民主體制
1.特別針對政治權力的行使,建立的是「政治的目的王國」
(不是全面生活領域的目的王國-私領域可以多元)
(不是道德形上領域的目的王國-無法接受康德的形上學)
「平等尊敬人」指的是尊敬:
I.政治自主:每個人都是平等的理性立法者,每個人都能夠理性同意政
治權力的行使。
II.個人自主:每個人都能自我引導、決定和追求自己的美好生活概念。
(pluralism、perfectionism)
2.要尊敬I和II,除了確保基本權利保障,還考慮到其行使需要的基本條
件:基本善(primary goods),基本能力(capabilities)。
言論自由、財產、人身自由、生命、身體健康、身體完整性、情感、想
像、感受和思考能力、實踐理性、親近關係、社會尊敬等等,都是行使
政治和個人自主的必要條件,為什麼獨有生命權具有絕對性?
9. 「以命換命」的問題
Principle of Distinctness or Separateness of Persons
(個人區別原則-絕對不能互換)
“Each person possesses an inviolability founded on justice that
even the welfare of society as a whole cannot override.”
(Rawls, TJ, 3)
"A person quite properly acts, at least when others are not
affected, to achieve his own greatest good, to advance his
rational ends as far as possible." (TJ, 23)
“conflates all persons into one through the imaginative acts of
the impartial sympathetic spectator.” (TJ, 27)
(羅爾斯對效益主義的批評)