By Joseph H. Kupfer
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Extra resources for Autonomy and Social Interaction
We will pursue this distinction further in the next section of this chapter. This seems to be the way procedural dependence develops in firstorder choosing—the level at which it is more typical. She might not reflect on the moral justification of her decision but simply see it as most productive of a balance of pleasure over pain without questioning either her hedonism or egoism. But just as surely is an individual who engages in only secondorder nonmoral deliberation more autonomous than one who doesn't engage in any secondorder reflection at all.
She might not reflect on the moral justification of her decision but simply see it as most productive of a balance of pleasure over pain without questioning either her hedonism or egoism. But just as surely is an individual who engages in only secondorder nonmoral deliberation more autonomous than one who doesn't engage in any secondorder reflection at all. On the weak interpretation which allows for the secondorder autonomy Dworkin argues for, firstorder autonomy must also be granted. It would seem to matter little whether our secondorder decisionmaking has been "interfered" with since its contours are beyond our control in the first place.
Dworkin refines the concept of autonomy by dividing it into two components, authenticity and independence. Thus, authenticity obtains when an individual identifies himself as a certain sort of person in light of reflection on his desires, interests, and moral principles. Firstorder matters such as how one acts and whether those actions square with secondorder decisions fall outside considerations of autonomy. ) We might, however, ask why a "constant" person is more autonomous than one who isn't.
Autonomy and Social Interaction by Joseph H. Kupfer