Reviewing the Received Wisdom on Desert

K. Kinghorn
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Abstract

My aim in this book is to provide a conceptual analysis of desert. For various reasons, desert has not been a central feature within the frameworks of most moral and political philosophers. Writing in , John Kleinig observed that “the notion of desert seems by and large to have been consigned to the philosophical scrap heap” (Kleinig , ). And this was just as, as Thomas Mulligan describes it, “That scrap heap was promptly set ablaze by the publication of Rawls’s A Theory of Justice” (Mulligan , ). But there have been undercurrents over the past few decades. Joel Feinberg’s seminal  essay “Justice and Personal Desert” did much to revive the concept – at least among a few philosophers. Shelly Kagan’s  The Geometry of Desert also prompted new attention on desert. Frankly, it is a great surprise to me that philosophers have not focused more on the topic. The reason has to do with common usage. Ten years ago, I began to think that I might try to write on desert someday. With this interest in the subject, my ear naturally became tuned to noticing the term in people’s everyday conversations. This practice is very informative. Apparently, most of us think that desert does an enormous amount of normative work. We think that the consideration of whether someone deserves something pretty much settles the matter of whether the person should get it. But what is it exactly to deserve something? Mulligan comments that “Desert is a rich and labyrinthine concept which has defied easy analysis for millennia” (Mulligan , ). Maybe so. But you sure would not know it from listening to everyday conversations. Sportscasters confidently tell me which team deserved to win the game I just watched. Letters through my mailbox from charities remind me that every child deserves a good home. Law firms advertise on television by assuring me that they will fight to give me and my family everything we deserve. Assuming that my family and I deserve positive things, I am happy for a law firm to do this. But, again, what does it mean
回顾关于沙漠的公认智慧
我写这本书的目的是对沙漠进行概念分析。由于各种原因,在大多数道德和政治哲学家的框架中,沙漠并不是一个中心特征。在中,约翰·克莱因格观察到“沙漠的概念似乎大体上已经被扔进了哲学的垃圾堆”(克莱因格,)。正如托马斯·穆里根(Thomas Mulligan)所描述的那样,“罗尔斯的《正义论》的出版迅速点燃了这堆垃圾”(Mulligan,)。但在过去的几十年里,一直有暗流涌动。乔尔·范伯格(Joel Feinberg)开创性的文章《正义与个人荒漠》(Justice and Personal Desert)对这个概念的复兴起到了很大作用——至少在一些哲学家中是这样。雪莱·卡根的《沙漠的几何》也引起了人们对沙漠的新关注。坦率地说,哲学家们没有更多地关注这个话题,这让我感到非常惊讶。原因与日常用法有关。十年前,我开始想有一天我可能会尝试写沙漠。有了对这个话题的兴趣,我的耳朵自然就会注意到人们日常对话中的这个词。这种做法是非常有益的。显然,我们大多数人认为沙漠做了大量的规范工作。我们认为,考虑一个人是否值得得到某样东西,在很大程度上就决定了这个人是否应该得到它。但是什么是应得的呢?Mulligan评论说:“沙漠是一个丰富而复杂的概念,几千年来一直无法轻易分析”(Mulligan,)。也许是这样。但你肯定不会从日常对话中知道这一点。体育广播员自信地告诉我哪支球队应该赢得我刚刚观看的比赛。来自慈善机构的信件提醒我,每个孩子都应该有一个美好的家。律师事务所在电视上做广告,向我保证他们会为我和我的家人争取我们应得的一切。假设我的家人和我应该得到积极的东西,我很高兴律师事务所这样做。但是,这又是什么意思呢
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