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Revista (PDF) - Universidade do Minho

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288<br />

Justifying Morality<br />

In addition to arguing for substantive principles of justice, A Theory<br />

of Justice also provides insights concerning another important question,<br />

whether moral judgments can be justified. The Royal Swedish<br />

Academy of Sciences awarded him the Rolf Schock Prize in philosophy<br />

in 1999, «not only because of its much discussed principles of justice,<br />

but also because of the way it argues for them. Rawls gets the prize not<br />

least because of his metho<strong>do</strong>logical contributions, which amount to a<br />

theory about how moral and normative statements can be justified.»<br />

This issue of justification had concerned philosophers for decades,<br />

even when more substantive issues of political philosophy had been<br />

largely left aside.<br />

Some had claimed that moral judments are meaningless in a technical<br />

sense, neither true nor false but only expressions of emotions.<br />

Others claimed that our views about what is right and wrong in<br />

concrete situations often draws on more general moral principles<br />

about right and wrong, about relevant considerations, and so forth.<br />

But how can these principles in turn be justified?<br />

Reflective equilibrium<br />

DIACRÍTICA<br />

Rawls suggested that our moral judments justify each other in<br />

reflective equilibrium. We adjust our principles, our judgments of what<br />

counts as relevant considerations, and our concrete moral judgments<br />

in light of each other, so that they end up as premises and conclusions<br />

in a normative theory. In this sense they can provide mutual justification<br />

for each other. Our assessment of concrete situations are justified<br />

«from above», while our general principles are justified «from below»,<br />

by showing that these principles are those that provide the best fit with<br />

our various concrete moral judgments.<br />

Rawls thus justified his principles in two stages. First he showed<br />

that the principles are preferred in an Original Position behind the<br />

Veil of Ignorance. This veil gives expression to what considerations<br />

we regard as appropriate concerning the issue of distributive justice<br />

among citizens of equal worth. Thereafter this social contract is<br />

justified by showing that the conclusions match our adjusted and<br />

considered moral judgments concerning equal dignity, fair differences<br />

in income, the distribution of political power, and equality of opportunity.

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