Although conceived as a rational deduction,the choice of the principles of justice requires a consensus about the same basic conception of justice since we must consider that there are different comprehensive concepti...Although conceived as a rational deduction,the choice of the principles of justice requires a consensus about the same basic conception of justice since we must consider that there are different comprehensive conceptions of it.That means that is not possible to accomplish such a task within a political strict consensus.We must reach an overlapping consensus grounded in conditions of reciprocity.We then must inquire in what conditions this overlapping consensus may be reached,because we may find a difference between political or constitutional consensus and moral consensus.If the former does not raise many difficulties to be understood,since it deals only with political basic structure of one society,the latter seems to be more problematic.We aim to show that Rawls interpretation of the theory of moral sentiments may be more appropriate for the understanding and justification of the need for an overlapping consensus in the establishment of a just society.For if that could be the case,each citizen will engage the same liberal conception of justice for their one moral reasons.展开更多
Recently, economists have rediscovered the fact of the cultural embeddedness of institutions. This raises the question whether there are transcultural universals of institutions and institutional design. The paper pro...Recently, economists have rediscovered the fact of the cultural embeddedness of institutions. This raises the question whether there are transcultural universals of institutions and institutional design. The paper proposes that such universals cannot possibly be empirical givens, but have to be continuously created through transcultural discourse. I take a first step by putting family resemblances in the moral and social philosophy of Adam Smith and the Confucians into the context of the evolution of Western culture and economics. The tour d＇horizon starts with the thesis that the biased perception of Smith（ neglecting the moral philosopher） in economics mirrors its cultural embeddedness into what sociologist Norbert Elias has called the ＂homo clausus＂ construct in Western societies. I continue with a survey of most recent research in behavioural, institutional, and evolutionary economics which clearly prove the fallacies of the ＂homo clausus＂ assumptions of individual autonomy. This explains the recent revival of interest in the ＂Theory of Moral Sentiments＂ on part of economists. Indeed, many Smithian insights can be supported by the recent advances in economic research. One fascinating implication is that opening up a transcultural discourse between Western and Eastern moral philosophy might show the way towards a transcultural foundation of institutions. A number of ＂family resemblances＂ between Smith and Confucius are presented. I conclude by highlighting some contentious issues between China and the West in the global economy, where the transition to a moral economy with Smithian and Confucian foundations might help to find workable solutions.展开更多
文摘Although conceived as a rational deduction,the choice of the principles of justice requires a consensus about the same basic conception of justice since we must consider that there are different comprehensive conceptions of it.That means that is not possible to accomplish such a task within a political strict consensus.We must reach an overlapping consensus grounded in conditions of reciprocity.We then must inquire in what conditions this overlapping consensus may be reached,because we may find a difference between political or constitutional consensus and moral consensus.If the former does not raise many difficulties to be understood,since it deals only with political basic structure of one society,the latter seems to be more problematic.We aim to show that Rawls interpretation of the theory of moral sentiments may be more appropriate for the understanding and justification of the need for an overlapping consensus in the establishment of a just society.For if that could be the case,each citizen will engage the same liberal conception of justice for their one moral reasons.
文摘Recently, economists have rediscovered the fact of the cultural embeddedness of institutions. This raises the question whether there are transcultural universals of institutions and institutional design. The paper proposes that such universals cannot possibly be empirical givens, but have to be continuously created through transcultural discourse. I take a first step by putting family resemblances in the moral and social philosophy of Adam Smith and the Confucians into the context of the evolution of Western culture and economics. The tour d＇horizon starts with the thesis that the biased perception of Smith（ neglecting the moral philosopher） in economics mirrors its cultural embeddedness into what sociologist Norbert Elias has called the ＂homo clausus＂ construct in Western societies. I continue with a survey of most recent research in behavioural, institutional, and evolutionary economics which clearly prove the fallacies of the ＂homo clausus＂ assumptions of individual autonomy. This explains the recent revival of interest in the ＂Theory of Moral Sentiments＂ on part of economists. Indeed, many Smithian insights can be supported by the recent advances in economic research. One fascinating implication is that opening up a transcultural discourse between Western and Eastern moral philosophy might show the way towards a transcultural foundation of institutions. A number of ＂family resemblances＂ between Smith and Confucius are presented. I conclude by highlighting some contentious issues between China and the West in the global economy, where the transition to a moral economy with Smithian and Confucian foundations might help to find workable solutions.
