“绝不让好的危机白白浪费”:道德企业家精神,或将恶转化为善的艺术

S. Fuller
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引用次数: 17

摘要

道德企业家精神是一门利用危机或被构建为危机的情况,将恶转化为善的艺术。它应该被视为企业家精神的最终概括,企业家精神的特殊过度行为一直与经济人(homo oeconomicus)不安地放在一起,被视为受约束的效用最大化者,这一形象本身已被普遍化。本文的任务是调和这两种形象,在最后我称之为“超级功利主义”,它利用了对超级英雄和功利主义的热爱。在简要考察了三位道德企业家典范(罗伯特•麦克纳马拉、乔治•索罗斯和杰弗里•萨克斯)的职业生涯后,我从道德企业家对社会的长期债务的角度探讨了他们的动机,因为他们已经造成了不必要的伤害,但现在也使他们具备了做重大善事所需的技能。这种心态包括想象自己是神的意志的载体,这将是一个可怕的命题,如果不是被加尔文触动的基督徒长期假设的话。总之,我认为,如果世界是“可逆的”,那么道德企业家精神看起来是最令人满意的——甚至可能是最有吸引力的——从某种意义上说,每一次危机,无论道德企业家如何笨拙地处理,都会使人们更清楚地区分出他们存在的必要特征和偶然特征。这导致他们将过去的损害重新定义为主张真正重要的东西的新机会;因此,一种“超级功利主义”的伦理,把所有的痛苦都看作是更大意义上的善的投资,而不是成本。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
‘Never Let a Good Crisis Go to Waste’: Moral Entrepreneurship, or the Fine Art of Recycling Evil into Good
Moral entrepreneurship is the fine art of recycling evil into good by taking advantage of situations given or constructed as crises. It should be seen as the ultimate generalisation of the entrepreneurial spirit, whose peculiar excesses have always sat uneasily with homo oeconomicus as the constrained utility maximiser, an image that itself has come to be universalised. A task of this essay is to reconcile the two images in terms of what by the end I call ‘superutilitarianism’, which draws on the lore of both superheroes and utilitarianism. After briefly surveying the careers of three exemplars of the moral entrepreneur (Robert McNamara, George Soros and Jeffrey Sachs), I explore the motives of moral entrepreneurs in terms of their standing debt to society for having already caused unnecessary harm but which also now equips him with the skill set needed to do significant good. Such a mindset involves imagining oneself a vehicle of divine will, which would be a scary proposition had it not been long presumed by Christians touched by Calvin. In conclusion, I argue that moral entrepreneurship looks most palatable – and perhaps even attractive – if the world is ‘reversible’, in the sense that every crisis, however clumsily handled by the moral entrepreneur, causes people to distinguish more clearly the necessary from contingent features of their existence. This leads them to reconceptualise past damages as new opportunities to assert what really matters; hence, a ‘superutilitarian’ ethic that treats all suffering as less cost than investment in a greater sense of the good.
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