{"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":19,"pdf_page":31,"physical_index":31,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"8fd70a73ff14c89ad68de1f956be86446b32354a72269a740a166f4a37ddf121"},"chapter":"正 义 论","content":"5. 古典的功利主义\n\n功利主义形式繁多，而且最近一些年来仍在继续发展。我不想总观这些形式，也不打算考虑当代讨论中出现的无数细致精巧的推论。我的目的是确定一个能够代替一般的功利主义、从而也能代替它的各种变化形式的作为一种选择对象的正义论。我相信契约论与功利主义的对立在所有情况中本质上都是一样的，因此我将以一种最简洁的方式把作为公平的正义与我们熟悉的各种直觉主义、至善主义、功利主义进行比较，以便揭示出它们之间的根本差别。按照这一目的，我在此要描述的功利主义就将是一种严格的、古典的理论，这种理论也许在西季维克那里得到了最清楚、最容易理解的概述。其主旨是说：如果一个社会的主要制度被安排得能够达到总计所有属于它的个人而形成的满足的最大净余额，那么这个社会就是被正确地组织的，因而也是正义的。①\n\n①亨利·彭加勒写道，“我们需要一种能力使我们能从远处看到目标，这种能力就是直觉。”《科学的价值》（巴黎，弗拉马里翁公司，1909年版)，第27页。\n\n19","previous_page":18,"next_page":20}