{"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":248,"pdf_page":260,"physical_index":260,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"c6c07210069ecb26945e73b80c4ac3e83750e6e4c32ab873ae9c08907cbb9430"},"chapter":"第二章","content":"第二，我始终假设各方知道他们服从于人类生活的各种条件。在正义环境中，他们和其他人同处在一个世界中，同样面临中等匮乏和冲突要求的限制。人类自由要按照根据自然限制而选择的原则来调节。这样，作为公平的正义是一种人类正义的理论，它的前提包括有关人们及其在自然中的地位的基本事实。纯粹理智的自由不受制于这些约束，上帝的自由亦在这个理论之外。康德似乎意指他的学说可运用于所有的理性存在物，因此也可运用于上帝和天使。在他的理论中，人们在世界上的社会状况看上去在决定正义的首批原则中没有起什么作用。我不相信康德具有这种观点，但是这里我不能讨论这个问题。如果我是错误的，那么对作为公平的正义的康德式解释，就不象我现在倾向于认为的那样接近于康德的原意，指出这一点也就足够了。\n\n248","previous_page":247,"next_page":249}