哈贝马斯与霍耐特团结观之辨析

哈贝马斯认为,团结指的是主体之间在交往共同体中互相尊重,彼此负责并包容他者的关系,它以正义为基础并以普遍语用学和主体间性为前提;霍耐特认为,团结是个体对共同体做出的贡献和成就得到认可和重视,而对共同体产生的休戚与共的忠诚感,它是主体间性基础上的承认的第三种模式.通过对二者团结观的比较分析,笔者认为与哈贝马斯语言理论相比,霍耐特承认理论更具现实性和可行性,实现了社会批判理论的范式转换.     

Solidarity and Cosmopolitanism

The review article examines the relation of solidarity and cosmopolitanism in contemporary political, philosophical and sociological debates. In some contexts, solidarity and cosmopolitanism are closely related, in others they are understood to be incompatible. The main body of the report is divided into three parts displaying a tentative classification of the reviewed literature on the subject. The first part serves to outline a general account of solidarity, the communal obligations that follow from it, and its opposition to the moral arguments grounding cosmopolitan obligations. The second part deals with the actual development and realization of solidarity and cosmopolitanism, as well as the tension between both within the European Union. The third part considers some arguments for the extension of solidarity relations beyond state or nation towards cosmopolitan affiliations, obligations and institutions. Finally, a reading of solidarity and cosmopolitanism is offered in which both are compatible with each other.

Solidarity and Social Justice: Effect of Individual Differences in Justice Sensitivity on Solidarity Behaviour

We investigate the effect of individual differences in justice sensitivity (JS) on giving behaviour in a solidarity game, its potential moderators and the underlying psychological mechanisms. In a solidarity game, subjects are asked to make decisions about transferring money to other players in a case in which they win a random draw and the other players lose. The results of four studies showed the following: (1) JS explains a unique portion of variance in the solidarity behaviour, above and beyond other basic personality dimensions (e.g. HEXACO model); (2) its effect does not depend on contextual factors, such as the degree of moral entitlement not to share and the possibility to attribute the recipients' disadvantage to their own responsibility; and (3) individual differences in the emotions anticipated in response to different outcomes of a random draw and the cognitive interpretation of the allocation situation partially mediate the effect of JS on solidarity behaviour. We also provided the first evidence that JS predicts individual differences in the propensity to take away others' earnings (antisocial behaviour). The results are discussed with respect to the research on personality as a predictor of prosocial and antisocial behaviour. Copyright © 2015 European Association of Personality Psychology     

2007 Presidential Address: Singing and Solidarity

As the audience entered the hall, a large screen displayed the title of the talk from an overhead projector. On the dais, about three feet above the floor, was a lectern, and next to it an arrangement of eight chairs facing each other in a square formation, two on each side of the square, the sides at a 45 degree angle from the side of the platform. At the appointed time, SSSR past-president Donald Miller climbed the steps to the lectern to introduce the speaker, Stephen Warner. When he had completed that task, Warner came forward to the lectern and a woman later identified as his wife, Anne Heider, began working the projector. A few minutes into the address, at Warner's cue, she and six others joined him on the dais, taking seats in the arrangement of chairs, from which position, facing each other with Warner standing facing toward them, they sang a song, as described below. When they were finished, they left the dais, and the rest of the address proceeded in a conventional manner. Prior to this singing demonstration, the address itself began as follows.     

Local Solidarity

In this article I am particularly interested in the question of solidarity within the boundaries of one's own country. I discuss a qualified beneficence requirement, which claims that we ought to prevent something very bad from happening if it is in our power and if we can do it without sacrificing anything morally significant. I also discuss a fair-share principle, according to which, in Liam B. Murphy's version, "the sacrifice each agent is required to make is limited to the level of sacrifice that would be optimal if the situation were one of full compliance". I argue that the qualified beneficence requirement is reasonable only in the proximity of the one who needs help. When there is no proximity we ought to be guided by a fair-share principle. I also argue that there is an intimate relation between the fair-share principle and the welfare-state ideology.     

Private Solidarity

It’s natural to think of acts of solidarity as being public acts that aim at good outcomes, particularly at social change. I argue that not all acts of solidarity fit this mold - acts of what I call ‘private solidarity’ are not public and do not aim at producing social change. After describing paradigmatic cases of private solidarity, I defend an account of why such acts are themselves morally virtuous and what role they can have in moral development.     

Creaturely Solidarity

This essay examines several recent contributions to the growing literature on animal ethics from Christian perspectives. I categorize the four books under review in one of three ways depending on the scholars' methodological points of departure: (1) a reconstruction of the place of other animals in Christian history through a selective retrieval of texts and practices; (2) an identification of a key Christian ethical principle; and (3) a reconsideration of foundational doctrines of systematic theology. On the premise that social ethicists are interested in not only understanding the world, but also changing it, I observe that these authors have offered different answers to the following three questions: (1) whether the theoretical basis for reform is ultimately grounded upon notions of human sameness or difference with other animals; (2) whether scholar‐activists should emphasize logic over passion or values over interests (or vice versa) in their calls for transformation; and (3) whether moral motivation for their targeted audiences is best served by reliance upon secular argumentation and interdisciplinary research or upon the distinctive claims of revelation and other tradition‐specific norms. I conclude by offering my own thoughts about which approaches might prove more effective than others.     

Diminishing Solidarity

Cases of acts of solidarity can be divided into at least two groups. Solidarity in a narrow sense of the term refers to what I label project-related solidarity; it is prevalent in the modern world at least as much as it was found in past worlds. In contrast, the philosophical discussions of "solidarity" refer to the altruism and mutuality typically found in close human relationships. This concept of "solidarity" is theoretically unfruitful and even misleading. I propose to abandon the term "solidarity" in order to regain sight of the individual phenomena. When these are taken into consideration, a return to the community is no longer called for. I rather argue that modern societies are perfectly capable of inspiring feelings of loyalty and civic virtues, though not by resorting to the old sources of "solidarity". Modern forms such as free associations, participation and, not least, the existence of a liberal society itself are sufficient. Public discussions of solidarity are additionally distorted by frequent appeals to a normative sense of the term. The argument put forward in this collectivist context that an obligation of solidarity results from gratefulness to the community is not found to be convincing. Individuals are not obliged to be grateful to a nation in a way that would be normatively binding.     

Perfect and Imperfect Obligations

Philosophical Studies -     

Obligations In Medical Crises: Treatment and Protocols

This article adduces several lines of argument to try to analyze the need for certain sorts of interventions in medical crises. The recent Ebola crisis is taken as exemplary, and other similarly serious medical situations requiring intervention, such as the endemic presence of Valley fever in parts of California, are alluded to. The overall contention is that our duties in medical crises may be somewhat stronger than previously constructed by analysts. The work of Kuhse and Singer is cited, and the article concludes that there are special moral obligations to respond to international medical emergencies when they arise.     

Filial Obligations: A Comparative Study

The nature of the special obligation that a child has towards her parent(s) is widely discussed in Confucianism. It has also received considerable discussion by analytic commentators. This essay compares and contrasts the accounts of filial obligation found in the two philosophical traditions. The analytic writers mentioned above have explored filial obligations by relating them to other special obligations, such as obligations of debt, friendship, or gratitude. I examine these accounts and try to uncover the implicit assumptions therein about the scope and nature of such filial obligations. I then similarly examine Confucian filial obligations (CFOs) by relating them to these other special obligations of debt, gratitude, and so on. My findings are used to highlight crucial differences in the scope and conception of filial obligations in these two traditions.