a obrigação da promessa em hume
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ID: 168966
2011
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Abstract
Neste texto examino o sentido da obrigatoriedade da promessa em Hume, especialmente no contexto da sua classificação da virtude do cumprimento das promessas como virtudes artificiais. Nisso a posição de Hume se distingue das posições aristotélica e kantiana em Anscombe e Herman respectivamente. Mas, o problema principal - que não há um motivo natural para o cumprimento das promessas- divide intérpretes de Hume: Cohon e Baier. Defendo, seguindo Baier, que, embora não haja o referido motivo natural, há uma paixão ou motivos eficientes - por certo, não naturais como o motivo natural que nos conduz ao cuidado dos nossos filhos - que é o auto-interesse esclarecido: ele é auto-interesse e assim real e natural num sentido; e é esclarecido porque no reconhecimento de sua correspondência nos outros se engendra um vínculo com o benefício comum, no sentido de "de todos e de cada um".
In this essay I examine the obligation of promises according to Hume, giving special consideration to his view of the virtue of fulfilling one's promises as an artificial virtue. In this, Hume's position distinguishes itself from the Aristotelian and the Kantian views according to Anscombe and Herman, respectively. However, the main difficulty -that there is no natural motive to the fulfilling of promises, as there apparently should be for every natural obligation - divides the scholars of Hume: Cohon and Baier. I maintain, following Baier, that, in spite of the inexistence of a natural motive to the fulfillment of promises, there is a passion or effective motives - not natural as the natural motive that makes us care about our offspring - that can be called enlightened self-interest: it is a self-interest, and thus far real and natural; it is enlightened because of the recognition of its correspondence in others, which links it to a "common benefit" in the sense of a "mutual advantage".
In this essay I examine the obligation of promises according to Hume, giving special consideration to his view of the virtue of fulfilling one's promises as an artificial virtue. In this, Hume's position distinguishes itself from the Aristotelian and the Kantian views according to Anscombe and Herman, respectively. However, the main difficulty -that there is no natural motive to the fulfilling of promises, as there apparently should be for every natural obligation - divides the scholars of Hume: Cohon and Baier. I maintain, following Baier, that, in spite of the inexistence of a natural motive to the fulfillment of promises, there is a passion or effective motives - not natural as the natural motive that makes us care about our offspring - that can be called enlightened self-interest: it is a self-interest, and thus far real and natural; it is enlightened because of the recognition of its correspondence in others, which links it to a "common benefit" in the sense of a "mutual advantage".
| Reference Key |
klaudat2011kriteriona
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| Authors | ;André Klaudat |
| Journal | international journal of applied engineering research |
| Year | 2011 |
| DOI |
10.1590/S0100-512X2011000200012
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