my life purposes,for myself?目的论 给自由 留下了空间吗？What room does teleology leave for freedom?事实上，你可能会记得，And in fact,you may remember,罗尔斯 否认正义的 目的论说法。Rawls rejects teleological accounts of justice因为他说，because he says that正义的 目的论的理论teleological theories of justice威胁到了threaten公民们 平等的 基本权利。the equal basic rights of citizens.所以，让我们开始 检验一下So, let's begin to examine亚里士多德 是不是正确的？whether Aristotle is right,特别是，他思考正义的 目的论方法and in particular, whether his teleological way of thinking about justice是否 与自由 相冲突。is at odds with freedom.现在，一个 明显需要 我们担心的理由是Now, one obvious reason to worry亚里士多德 为奴隶制的辩护。is Aristotle's defense of slavery.他维护 奴隶制。He defends slavery,奴隶制 是他那个时代雅典 的一种制度。which existed as an institution in the Athens of his day.他是怎样 为奴隶制辩护的呢？Well, what is his defense of slavery?要让 奴隶制 是公正的，Two things, two conditions,have to be met需要满足两件事、两个条件，for slavery to be just.首先，奴隶制 是必须的。First, it has to be necessary.亚里士多德说，至少在我们的社会中，and Aristotle says,at least in our society,奴隶制是必须的。slavery is necessary.为什么它是必须的?Why is it necessary?如果要让 其中一些公民 无需参If there are to be citizens手工作业，以及 奴仆性的、家务性的杂活，who are freed from manual and menial and household chores从而去 参加集会，去研讨政治。to go to the assembly,to deliberate about politics,那么，就不得不 让另一些人 去干那些 奴仆性的工作，there have to be some who look after those menial tasks;这些 维持生活 所必须的工作。the mere necessities of life.他说，除非你们能 发明一些科幻的，He says, unless you could invent in some science-fiction或 技术设备，a technological fix然后 让它们代替 那些奴隶then there are going to be those who have to do去完成 这些艰苦的 家务活。the hard and difficult and menial labor假如 一些公民们 要去研讨善if there are going to be citizens deliberating about the good要想 实现自己本性。and realizing their nature.所以，奴隶制是必须的So slavery is necessary那是为了 过上城邦生活，for the life of the polis为了 让一些公民 有这个机会for there to be open to citizens.为了 参与 研讨、辩论的、实践智慧 的生活，The life of deliberation,of argument, of practical wisdom.当然，这里 需要满足一些 更为深入的条件，But there's a further condition that has to be met.奴隶制不仅是作为 维持整个社群 所是必须的，Slavery has not only to be necessary for the community as a whole to function,而且它现实就是如此。 还记得 刚才关于 适宜度的那个标准吗？but it also has to be the case, remember the criterion of fit?不得不有 奴隶制，因为 对于一些人来说It also has to be the case that there are some people成为一个奴隶，是公平的，或者说 是恰当的，for whom being a slave is the just, or the fitting,或者说 这些人具备了 适合的条件。or the appropriate condition.亚里士多德 按照他自己的标准，Now, Aristotle agrees that by his own standards,赞同说，想要奴隶制是公平的，both of those conditions must be met, must be true,就必须满足 这些条件。if slavery is to be just.在一段 凄惨的文字中，And then,in a deplorable passage,他说，确实有一些人，他们的天性 就适合去做奴隶，he says, well, it is true that there are some people who are fit by nature他们有 成为奴隶的素质。who are cut out to be slaves.而另外有些人，他们则 有别于 一般人，These are people who differ from ordinary people尽管有同样的身躯，却有不一样的灵魂，in the same way that the body differs from the soul.有些人 就是要被统治，These are people who are meant to be ruled,对于他们来说，and for them成为奴隶，就是实现 他们本性的 最佳途径。their nature is best realized if they're slaves.他们 可以从其他人身上 认识到理性，They can recognize reason in others但他们 无法参与其中，也无法运用理性。but they can't partake of it,they can't exercise it.而 我们 多多少少 了解到这点。And somehow we can know this.亚里士多德 一定料到，这样说是危险的，Now, Aristotle must have known that there was something dodgy,这种说法 是有压力。something strained about this claim,因为他很快知道，那些不支持他的人 会有一个观点。because he quickly acknowledges that those who disagree may have a point.而那些不同意的人，会指出一点And what those who disagree point out is在雅典，有许多人 是奴隶，that there are a lot of people in Athens who are slaves不是因为 他们生来 就是奴隶，或 适合当奴隶，not because they were born to be slaves, or fit to be slaves,只因为 他们被俘虏了，他们是战争的失败者。but because they were captured, they were losers in a war.所以，亚里士多德承认，在现实中，古代雅典里And so, Aristotle admits that as practiced in ancient Athens,奴隶身份 不一定是 他们真的合适slavery didn't necessarily line up with who actually is fit或天生做奴隶。or born to be a slave,因为 一些现实中的奴隶，只是因为 不走运，because some actual slaves just were slaves by bad luck,在战争中 被俘虏 而成为了奴隶。by being captured in a war.按亚里士多德的论述，And on Aristotle's own account就算是因为公民的缘故，必须要有奴隶制度，even if it's necessary to have slavery for the sake of citizenship但如果一个人 不适宜当奴隶，而被分配到这个角色，it's unjust if people who aren't properly slaves那是不公平的，are cast in that role.是不合适的。There is a misfit.亚里士多德 承认，让那些 不适合的人成为奴隶，这样的奴隶制度Aristotle recognizes that slavery for those who aren't fit for the task是一种强迫。is a kind of coercion.说奴隶制是错的原因，不在于 它是强迫的。The reason slavery is wrong is not because it's coerced.（尽管）强迫 也是表明 它就是错的 一个指标，Coercion is an indicator that it's wrong,因为 这种奴隶身份 并非出于 本性。because it's not natural.假如 你不得不强迫 某些人担当一个角色，If you have to coerce someone into a role这明显说明，他们不属于 那里，that's a pretty good indication that they don't belong there,这个角色 不适合他们，that that role isn't fitting for them.而亚里士多德 承认这点。And Aristotle recognized this.所有这些，关于 亚里士多德So, all of this is to say the example of slavery,为奴隶制辩护 的例子，Aristotle's defense of it,并非说明了，目的论的原则、doesn't show that there isn't anything wrong in principle人和角色之间 要匹配的 这种正义的观念with teleological argument,with the idea of justice as fit其中一些地方 是错误的，between persons and roles,因为 我们完全可以 用亚里士多德自己的说法，because it's perfectly possible within Aristotle's own terms,来解释 这个实际应用的问题to explain what's wrong with this application,错在哪里。this practical application that he made of his theory.我想以自由的名义，来对亚里士多德进行 一个更大的挑战。I want to turn to the larger challenge to Aristotle in the name of freedom.但在那么做 之前，But before I do that我想看看，人们是怎么想的I want to see what people think对于亚里士多德 的这个 正义即适宜度 的说法，of Aristotle's account of justice as fit,他的这种 目的论的方式，his teleological way of reasoning about justice以及 荣耀彰显的角度and the honorific dimension of rights还有我们对and of distributive justice长笛、政治生活和高尔夫的讨论中 出现的分配正义问题。that immerged in our discussion of flutes and politics and golf.你们可以 借此弄清楚 没听明白的地方。Questions of clarification about Aristotle或者 提出反对理由。or objections to his overall account.说吧。Yes.我反对 亚里士多德的理由 在于My objection to Aristotle他想 帮人们 匹配到 一个相应的角色。is that he wants to match a person to a role.如果 你像个海盗 一样走路和说话，And, you know, if you walk like a pirate and you talk like a pirate,那么，你应该去当海盗。 这是正确的。you know, you should be a pirate.And that is what is right.我觉得，亚里士多德的观点And so what's strange and seems paradoxical to me其 奇怪和自相矛盾的地方 在于about Aristotle's view point如果 你像一个海盗一样走路和说话，is that if you walk like a pirate and you talk like a pirate你就不能 当投资银行家，you shouldn't be an investment banker,因为 那不是 你本性 该要做的。because that's not what you're inherently supposed to do.假设 你有一条假腿、一个眼罩If you have a peg leg and an eye patch和一副不满的性格，and a disgruntled disposition,you know,你应该去 到海盗船上 远海航行。you should be on a pirate ship on the high seas.所以他没有...So he doesn't...但有些人会说Some would say这两种 职业之间的差别that the distinction between the two vocations不像 你说的那么大is not as clear as you suggest.不过 你说的很好。Alright, but that's good.我理解 你的观点。I take your point.好的，继续。Yes, go ahead.这似乎 忽视了个人权利。It just seems to ignore individual rights.我也许是 全世界最好的看门人。So, I might be the perfect janitor in the whole world我能把 那份工作 干得最有效率，and I can do that job the most efficiently好过 现今世上的所有人。out of anybody that exists right now,但也许 我不想从事它。but I might not want to do that.也许 我想从事 其他某种职业，I might want to do any other number of pursuits对我来说 似乎不是 一个真正好的选择。and it seems to say that that isn't really a good option for me.好的，你的名字？Alright, and what's your name?-- Mary-Kate。-- 好。-- Mary-Kate. -- Good.让我们再听 两个人的发言。Alright, let's take a couple more.说吧。Yes.我想，在高尔夫球车 的争论中I think that the golf cart exchange