{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"c3e269f2-c36d-4862-98ef-fa37a2f8b009","title":"正义论","author":null,"edition":null,"publisher":null,"year":null,"isbn":"7500402449","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"c3e269f2-c36d-4862-98ef-fa37a2f8b009","id":"c3e269f2-c36d-4862-98ef-fa37a2f8b009","uuid":"c3e269f2-c36d-4862-98ef-fa37a2f8b009","title":"正义论","normalized_title":"正义论","author":null,"edition":null,"publisher":null,"year":null,"isbn":"7500402449","isbns":["7500402449"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":624,"navigation_url":"https://workshop.closeclaw.top/ai/book/c3e269f2-c36d-4862-98ef-fa37a2f8b009","title_url":"https://workshop.closeclaw.top/ai/title/%E6%AD%A3%E4%B9%89%E8%AE%BA","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/c3e269f2-c36d-4862-98ef-fa37a2f8b009/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/c3e269f2-c36d-4862-98ef-fa37a2f8b009/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/c3e269f2-c36d-4862-98ef-fa37a2f8b009","page_url":"https://workshop.closeclaw.top/api/ai/books/c3e269f2-c36d-4862-98ef-fa37a2f8b009/page","search_url":"https://workshop.closeclaw.top/api/ai/books/c3e269f2-c36d-4862-98ef-fa37a2f8b009/search"},"page":{"printed_page":11,"pdf_page":23,"physical_index":23,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"4dbe0f90f7c493ef20cb7a88b6852385315f1a1cc96e2a9e52580ad0a3b85f0d"},"chapter":"正 义 论","content":"作为公平的正义还有一个特征，它把处在原初状态中的各方设想为是有理性的和相互冷淡（mutuallydisinterested）的。这并不意味着各方是利已主义者，即那种只关心自己的某种利益，比方说财富、威望、权力的个人，而是被理解为对他人利益冷淡的个人。他们推测他们的精神目标甚至可能是对立的（以那种对立的宗教目标的方式相对立）。而且，对合理性这样一个概念必须尽可能在狭窄的意义上理解，可以按照经济理论的标准，解释为采取最有效的达到既定目标的手段。在后面的解释中（见第25节），我将在某种程度上修改这一概念，但是，我们必须努力避免在这个概念中引入任何会引起争论的伦理因素。原初状态必须具有这样一种特征：在那里规定是被广泛接受的。\n\n11","previous_page":10,"next_page":12}