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1、目 录第7集 谎言的教训2第8集 公平的起点是什么26第7集 谎言的教训A Lesson in Lying撒谎的教训Last time we began trying to we began by trying to navigate our way上一次我们 开始尝试领会through Kants moral theory.康德的道德论Now, fully to make sense of Kant moral theory in the groundwork现在，为了能从根本上 理解康德的道德论 requires that we be able to answer three questi
2、ons.我们要 回答三个问题 How can duty and autonomy go together?责任（duty）和自律（autonomy） 是如何联系在一起的？ Whats the great dignity in answering to duty?回应责任的伟大尊严 从何而来？ It would seem that these two ideas are opposed: duty and autonomy.也许这两个想法是相悖的：责任和自律 Whats Kants answer to that?康德的回答是什么？ Need someone here to speak up on
3、 Kants behalf.有没有人愿意 代表康德回答一下？ Does he have an answer?他有答案么？ Yes, go ahead, stand up.好，请回答 Kant believes you the only act autonomously when you are pursuing something only the name of duty康德认为只有在 以责任之名去追求一样东西时 才是自主行为 and not because of your own circumstances而不是因为你 身处的环境 such as like youre only doing
4、 something good and moral比如-你在做一件好事，有道德的事 if youre doing it because of duty and not because something of your own personal gain.是出于责任，而不是因为 你自己的个人得失 Now why is that acting whats your name?那么为什么这种行为.你的名字是？ My name is Matt.我叫Matt Matt, why is that acting on a freedom? I hear what youre saying about du
5、ty?Matt，为什么这种行为 是建立在自由的基础上? 你说到责任 Because you choose to accept those moral laws in yourself因为是你自己选择接受 这些道德法则 and not brought on from outside upon onto you.而不是外界强加于你的 Okay, good. Because acting out of duty好，很好，因为出于责任而行动 Yeah. - is following a moral law你遵循的道德法则 that you impose on yourself.是你自己加给自己的 Th
6、at you impose on yourself.是你自己加给自己的，Thats what makes duty compatible with freedom. - Yeah.这就是为什么 责任能与自由 相容 Okay, thats good Matt. That is Kants answer. Thats great.好，Matt你回答的很好，这也是康德的答案。 很好 Thank you. So, Kants answer is it is not in so far as I am subject to the law that I have dignity所以康德的回答是，我拥有尊
7、严 不在于我遵循了这些法则 but rather in so far as with regard to that very same law, Im the author而是在于 我是这些法则的主人 and I am subordinated to that law on that ground that I took it as much as at I took it upon myself.我附属于那些法则的理由， 是因为我自愿接受它的 I willed that law. So thats why for Kant是我定下那些法则。那就是为什么，对于康德来说 acting accor
8、ding to duty and acting freely in the sense of autonomously are one and the same.依责任而行，与在自律下自由地行为，都是同一件事情 But that raises the question, how many moral laws are there?但这就带来了一个问题：我们到底有多少条道德法则? Because if dignity consists and be governed by a law that I give myself,如果说，尊严是受到 我加于自己的法则 所支配的 whats to guar
9、antee that my conscience will be the same as your conscience?那怎么保证我的道德感，和你们的道德感是一样的呢？ Who has Kants answer to that? Yes?谁知道康德怎么回答？ Because a moral law trend is not contingent upon seductive conditions.因为道德法则 不依外部诱人的条件而变化 It would transcend all particular differences between people它将超越 人与人间所有的差异and s
10、o would be a universal law and成为一个普遍法则， in this respect thered only be one moral law because it would be supreme.在这个方面看来，只有同一条道德法则，因为它是至高无上的。Right. Thats exactly right. Whats your name?对，非常对，你的名字是？ Kelly. Kelly Kelly. So Kelly, Kant believes that if we choose freely out of our own consciences,康德认为，如
11、果我们都依照我们的道德感 来自由选择， the moral law were guarantee to come up with one and the same moral law. -Yes.那么我们就能保证，我们得出的是同一条道德法则。是的 And thats because when I choose its not me, Michael Sandel choosing.因为当我选择的时候，并不是我-Michael Sandel 在选择 Its not you, Kelly choosing for yourself?也不是你，Kelly 在为自己选择 What is it exac
12、tly? Who is doing the choosing?那么是谁呢？是谁在选择？ Whos the subject? Who is the agent? Who is doing the choosing?谁是主体？谁是代理人？谁在选择？ Reason? - Well reason Pure reason.理性？ - 理性，纯粹的理性 Pure reason and what you mean by pure reason is what exactly?纯粹的理性。 你说纯粹的理性，是什么意思？ Well pure reason is like we were saying befor
13、e not subject to纯粹的理性就是，像刚才所说的， any external conditions that may be imposed on that side.我们不会 依附于任何外部环境 Good thats great. So, the reason that does the willing,非常好。所以，是理性支配了意志 the reason that governs my will when I will the moral law当我执行道德法则的时候，是理性主导着我的意志。 is the same reason that operates when you ch
14、oose the moral law for yourself同样是这种的理性，让你为自己选择了 同一条道德法则 and thats why its possible to act autonomously, to choose for myself,这就是为什么 我们能自律地行动，为自己作出选择， for each of us to choose for ourselves as autonomous beings作为自律的存在，每一个人都能为自己作出选择 and for all of us to wind up willing the same moral law,我们最后都遵循 同一个道
15、德法则 the categorical imperative.即 定言命令 But then there is one big and very difficult question left但这也留下一个大难题 even if you accept everything that Matt and Kelly had said so far.即使你们接受了Matt和Kelly 所说的 How is a categorical imperative possible?定言命令怎么成为可能呢？ How is morality possible? To answer that question,道
16、德怎么成为可能呢？为了回答这个问题 Kant said we need to make a distinction.康德说，我们要做出一个区分 We need to make a distinction between two standpoints,我们要区分 两个立脚点 two standpoints from which we can make sense of our experience.这两个立脚点可以让我们理解 我们的日常经验 Let me try to explain what he means by these two standpoints.我们试着解释一下 这两个立脚点的
17、意思 As an object of experience, I belong to the sensible world.作为一个经验客体，我属于这个感官世界 There my actions are determined by the laws of nature我的行为是由自然法则 所决定的 由因果规律 所决定的 and by the regularities of cause and effect.But as a subject of experience, I inhabit an intelligible world here但作为一个经验主体，我居住在一个智思世界 being
18、independent of the laws of nature I am capable of autonomy,我独立于自然法则之外，能够实现自律 capable of acting according to a law I give myself.我能根据 我给自己制定的法则 来行事 Now Kant says that, Only from this second standpoint can I regard myself as free,康德说 “只有站在第二个立脚点上（指智思世界），我才能认为我自己是自由的。 for to be independent of determina
19、tion by causes in the sensible world is to be free.因为不受 感官世界里的外界因素 决定，才是自由” If I were holy and empirical being as the utilitarian assume,如果我是至善的经验主义者，正如功利主义者假设的一样 if I were a being holy and only subject to the deliverances of my senses,如果我只是至善的，受我的感官支配 pain and pleasure and hunger and thirst and app
20、etite,疼痛、快乐、饥饿、饥渴、欲望 if thats all there were to humanity, we wouldnt be capable of freedom,如果这就是符合仁道，我们就不可能得到自由 Kant reasons because in that case every exercise of will康德论证道，因为这样的话，每个意志的行使都将 would be conditioned by the desire for some object.受制于 我们对某些客体的欲望 In that case all choice would be heteronomo
21、us choice governed by the pursued of some external end.这样的话，我们的选择就会各异，都受到外部目的而支配 When we think of ourselves as free, “当我们认为。我们是自由的时候” Kant writes, we transfer ourselves into the intelligible world as members and recognize the autonomy of the will.康德曾写道，“我们把自己转到这个智思世界，成为了其中的一员， 并认识到了意志的自主性” Thats the
22、 idea of the two standpoints.以上就是那两个立脚点 So how are categorical imperatives possible?那么，定言命令是 如何成为可能的呢？ Only because the idea of freedom makes me a member of an intelligible world.只因 自由让我成为了智思世界的一员. Now Kant admits we arent only rational beings.康德承认，我们不仅仅是理性的存在 We dont only inhabit the intelligible w
23、orld, the realm of freedom.我们并不仅仅只是 居住在这个智思世界，这个自由的王国。 If we did - if we did, then all of our actions如果是的话 - 那么我们所有的行为 would invariably accord with the autonomy of the will.将会始终如一地，符合意志的自律 But precisely because we inhabit simultaneously the two standpoints,但恰恰因为 我们同时处于两个立脚点中 the two realms, the real
24、m of freedom and the realm of necessity两个领域中-自由的领域 和 需求的领域 precisely because we inhabit both realms,恰恰是因为我们处在两个领域中， there is always potentially a gap between what we do and what we ought to do, between is and ought.我们做的和我们应该做的，是和应该， 两者之间就总会有 潜在的鸿沟。Another way of putting this point and this is the po
25、int with which这个观点用另一个方式来说，也就是 Kant concludes the groundwork, morality is not empirical.康德在道德的形而上学基础里总结：道德不是经验主义 Whatever you see in the world, whatever you discover through science不管你在世界上看到了什么，不管你通过科学发现了什么 cant decide moral questions.这些都不能决定 道德问题 Morality stands at a certain distance from the world
26、, from the empirical world.道德和经验主义世界，存在着相当一段距离 And thats why no science could deliver moral truth.这也是为什么 从科学无法得出道德事实 Now I want to test Kants moral theory with the hardest possible case,现在我想用一个可能是最难的例子，来验证一下康德的道德论 a case that he raises, the case of the murderer at the door.这是他提出的一个案例- “门口的谋杀者” Kant
27、says that lying is wrong. We all know that.康德认为，说谎是错误的。我们都知道这点。 Weve discussed why. Lying is at odds with the categorical imperative.我们也讨论过为什么。说谎和定言命令之间不一致。 A French Philosopher, Benjamin Constant wrote an article法国哲学家 本杰明康斯坦特 写了一篇文章 responding to the groundwork where he said,来回应道德的形而上学基础，他写道 This a
28、bsolute probation on lying is wrong. It cant be right.“这个设想是错的。不可能是对的。What if a murderer came to your door looking for your friend如果有一个杀手来到你的门前，寻找你的朋友 who was hiding in your house?而这位朋友正躲在你家里 And the murderer asked you point blank, Is your friend in your house?杀手直截了当的问你，“你的朋友在你家么” Constant says, It
29、would be crazy to say that the moral thing to do康斯坦特说 “如果在这样的情况中，还要说真话 in that case is to tell the truth.那真是疯了” Constant says the murderer certainly doesnt deserve the truth康斯坦特认为， 杀手不应该 知道真相 and Kant wrote to reply.康德回复道 And Kant stuck by his principle that lying even to the murderer at the door is
30、 wrong.他坚持他的原则，对杀手 撒谎也是错误的 And the reason its wrong, he said is错误的原因是，他说 once you start taking consequences into account to carve out exceptions to the categorical imperative,一旦你开始考虑事情的后果，开了个例外，不遵循定言命令 youve given up the whole moral framework.那么，你就已经放弃了 整个道德标准 Youve become a consequentialist or mayb
31、e a rule utilitarian.你已经成为了一个结果论者，或者是功利主义者 But most of you and most to our Kants readers think但是你们中的大部分人，还有康德的大部分读者， theres something odd and impossible about this answer.认为这个答案，有些奇怪和不可能 I would like to try to defend Kant on this point我想试着 在这一点上为康德辩护 and then I want to see whether you think that my
32、defense is plausible,然后看看 你们觉得我的辩护是否合理 and I would want to defend him within the spirit of his own account of morality.我想根据 他对道德的解释的精神，来作出辩护。 Imagine that someone comes to your door.想象一下，有个人来到你的门前。 You were asked that question by this murder.杀手问了你这个问题 You are hiding your friend.而你的朋友正藏在你家 Is there a
33、 way that you could avoid telling a lie有没有一种方式，可以不对杀手说谎 without selling out your friend?同时不出卖你的朋友？ Does anyone have an idea of how you might be able to do that?你们中有人想到 要怎么说? 好， 请站起来回答 Yes? Stand up.I was just going to say if I were to let my friend in my house to hide in the first place,我会说，如果一开始，我真
34、的把我的朋友藏在我家， Id probably make a plan with them我会先和他们 定好计划 so Id be like, Hey Ill tell the murderer youre here, but escape, 我会说 “嘿 等下我会告诉杀手你在这儿，你赶紧逃吧” and thats one of the options mentioned.这是其中的一个选择 But Im not sure thats a Kantian option. Youre still lying though.我不确定 这是不是康德式的选择。你还是在撒谎。 No. Because h
35、es in the house but he wont be.不。因为他当时是在屋子里，但是之后不会在（我叫他逃跑） Oh I see. All right, good enough. One more try.我明白了。 好 很好，还有人有想法么 If you just say you dont know where he is你说，我不知道他在哪 就好 因为他也许不在衣柜里 because he might not be locked in the closet. He might have left the closet. You have no clue where he could
36、be.他可能离开了衣柜。你真的不知道他在哪。So you would say, I dont know which wouldnt actually be a lie所以，我说我不知道他在哪，算不上说谎 because you werent at that very moment looking in the closet.因为你在那个时候，不是在看着衣柜。 Exactly. -So it would be strictly speaking true.对，所以严格来说，你说的是真话 Yes.对 And yet possibly deceiving, misleading. -But stil
37、l true.但也有可能带有欺骗性，误导性。但仍然是真话 Whats your name? -John.你的名字是？约翰 John. All right, John has. now John may be on to something.约翰。约翰也许意识到了某些东西 John youre really offering us the option of a clever evasion 约翰，你给我们大家提供了一个很机智的托词 that is strictly speaking true.它严格上来说 是真话 This raises the question 这就给我们带来了一个问题， w
38、hether there is a moral difference between an outright lie and a misleading truth.完全的谎言和误导的真相 这两者在道德上 有区别么？ From Kants point of view there actually is a world of difference between a lie and a misleading truth.从康德的观点看来，一个谎言和一个误导的真相，有天壤之别 Why is that even though both might have the same consequences?
39、为什么？ 即使这两者带来的结果是一样的？ But then remember Kant doesnt base morality on consequences.记得，康德并不是 把 道德 建立在结果之上的 He bases it on formal adherence to the moral law.他认为 道德 就是对道德法则的遵守 Now, sometimes in ordinary life we make exceptions for the general rule against lying with the white lie.有时候，在日常生活中，我们会破例地使用善意的谎言
40、 什么是善意的谎言？ What is a white lie?Its a lie to make.youre well to avoid hurting someones feelings for example.它是一种谎言来用来. 比如，为了避免伤害别人的感情 Its a lie that we think of as justified by the consequences.它是一种我们用它带来的结果来让它成为合理解释的谎言 Now Kant could not endorse a white lie but perhaps he could endorse康德不能容忍善意的谎言，但也
41、许他能接受 a misleading truth.一个误导的真话 Supposed someone gives you a tie, as a gift, and you open the box假如 某个人送给你一条领带 作为一份礼物。你打开了那个盒子 and its just awful. What do you say? Thank you.那个领带难看的不得了，你会说什么？ 谢谢 You could say thank you.你可以说谢谢你 But theyre waiting to see what you think of it or they ask you但他们等着你能说说
42、你觉得这条领带怎样，或者 他们就直接问你 what do you think of it?“你觉得它怎么样？” You could tell a white lie and say its beautiful.你可以说一个善意的谎言，说 它很好看 But that wouldnt be permissible from Kants point of view.但从康德看来，这是不允许的 Could you say not a white lie but a misleading truth,你可以不说善意的谎言，而说 误导的真话 you open the box and you say, Iv
43、e never seen a tie like that before.你打开盒子说，“我从没见过 这样的领带” Thank you. You shouldnt have.“谢谢” 你应该没这样说过吧 Thats good.好 Can you think of a contemporary political leader who engaged.you can?你们能举一个当代政治领导人.你吗？ Who are you thinking of?你想到了谁？ You remember the whole carefully worded denials in the Monica Lewins
44、ky affair of Bill Clinton.还记得 克林顿的莱温斯基丑闻案件中，那些否认的措辞么？ Now, those denials actually became the subject of very explicit debate那些否认的措辞 成为了弹劾听证会上 in argument during the impeachment hearings.双方辩论的主题Take a look at the following excerpts from Bill Clinton.我们来看一下 克林顿总统的下面这段摘录 Is there something do you think
45、 morally at stake in the distinction谎言 与 经过谨慎推敲后的、误导的真话， between a lie and a misleading carefully couched truth?是否在道德上有区别？ I want to say one thing to the American people.“我想对美国人民 说一件事情 I want you to listen to me. Im going to say this again.我想让你听我说。我要再次声明 I did not have sexual relations with that wom
46、an Miss Lewinsky.我和那位莱温斯基小姐之间，并没有建立起性关系I never told anybody to lie not a single time, never. These allegations are false.我没有让任何人去撒谎，一次也没有。这些指控是假的。” Did he lie to the American people when he said I never had sex with that woman?“当他说，他没有和那个女人做爱，他对美国人民撒谎了么？” You know, he doesnt believe he did and because of the 你要知道，他不认为他有，是因为. Well he didnt explain it.可是他没有解释 He did explain that, explain congressman.他解释了，议员阁下。他的确解释了 What he said was, to the American people, that he did not have sexual relations他告诉美国人民，
