{"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":86,"pdf_page":98,"physical_index":98,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"e74006532ef2f502c62845f7a45cb01486ab1f99ef2e793977fc8438c8aad707"},"chapter":"第二章","content":"然而，我并不认为对这些问题的一种令人满意的解决是不可能的。尽管人际比较的确面临着困难而且提出差别原则就是为了减少这些困难，我却不想夸大差别原则在这方面的优点。因为，对人际比较的怀疑常常依赖于一些可疑的论点。比如；快乐的强度或那种标志着幸福的享乐的强度纯粹是一些感觉上的强度；又比如，由于这种感觉的强度只能够被主体所经验和知晓，其他人要确实地知晓和推测它是不可能的，等等。这两种观点看来都是错误的，的确，第二个观点只是关于别人的心灵经验的一种怀疑主义的一部分，除非它展示为什么有关幸福的判断提出了那种不可能克服的专门问题。①我相信功利主义的真正困难是在别的地方，关键是即便能够做出令人满意的人际比较，这些比较也必须反映出那种使追求有意义的价值。只是因为某一目的能较准确地估价就提出它是不合理的。有关快乐的人际比较的争论容易模糊真正的问题，即，是否总计的（或平均的）幸福从一开始就要最大限度地增加。\n\n86","previous_page":85,"next_page":87}