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SEEU Review vol. 5 Nr. 2 (pdf) - South East European University

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Dr. Ercan Gündoğan<br />

cooperation in the case of the basic structure of society”. Furthermore, the<br />

difficulties above-mentioned are overcome thanks to the restrictions of<br />

original position over the reasons for favouring one alternative as a good<br />

alternative. The position functions as an instrument of “public reflection and<br />

self-clarification” and plays the role of “a unifying idea by which our<br />

considered convictions at all levels of generality are brought to bear on one<br />

another so as to achieve greater mutual agreement and self-understanding”.<br />

Both the characteristics of the parties and the restrictions of the veil of<br />

ignorance, to Rawls, have no metaphysical implications about the nature of<br />

self since self is not assumed prior to the facts about the persons and no any<br />

essential nature independent from contingencies is offered. Rawls states that<br />

such misunderstandings originate from the fact that representative quality of<br />

the original position is not seen (Rawls, 1999, 402). At any time, parties can<br />

enter into this position “simply by reasoning principles of justice in<br />

accordance with the enumerated restrictions” (Rawls, 1999, 402-3).<br />

Rawls suggests that the principles might be deduced from a priori<br />

principles of reason or known intuitively. However, they would unlikely<br />

result in the principles of justice. Rawls imagines self-interested and rational<br />

persons, who will in time debate on the legitimate claims against their settled<br />

institutions. Such a debate creates principles in order to evaluate and judge<br />

complaints and practices, that is, a procedure of evaluation and judgment<br />

which is proposed and accepted by all and is binding for future. Rawls<br />

predicts that each person will take into account the general principles in the<br />

face of other competing particular interests (Rawls, 1999, 53). The principles<br />

guarantee that “the interests of others will be limited likewise” (Rawls, 1999,<br />

54). Rawls seems to suggest a game theory, or a game theory model of<br />

justice as fairness. In the game theories, self-interested and rational parties<br />

accept the same rules and they try to win or at least decrease their lost. The<br />

game presents risks, extreme benefits, reasonable targets to the parties and<br />

also reasonable benefits if they collaborate.<br />

Public Agreement: Now we must ask which principles are chosen in this<br />

original position. It implies a hierarchy of different principles. The<br />

possibility of choosing utility principle is weak since it rules out the<br />

principle of reciprocity and the cooperation of the equals. Nobody accepts a<br />

loss in return of a greater net balance of satisfaction. The principle of utility<br />

also raises the problem of egoism. Rawls believes that the parties in the<br />

original position would select “two rather different principles” (Rawls, 1971,<br />

14).<br />

What the parties do in such a circumstance is ‘simply the<br />

acknowledgment of certain principles of judgment, fulfilling certain general<br />

16

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