• Ennui Elucidator
    494
    There is an idea that one can self-obligate, i.e. that one can by some act (or series of acts) create a moral imperative to perform (or not) some other act. A simple example in a generally neutral moral frame is that of contracts - two moral agents meet some formal requirements of behavior and consequently have an enforceable right against the other along with an enforceable obligation to the other. This sort of self-obligation should be relatively unobjectionable in-so-far as it is a feature of how our world works. Whether we think of self-obligation as derivative (some higher authority establishes the moral context in which obligations/rights can be created) or primary (all moral authority arises from the individual), the idea is largely the same - I do X at time Y, thereby morally committing myself to do P at time Q.

    For many of us, morality springs forth (if at all) not from some external source (objective or otherwise), but from ourselves - that we each create morality. In this context, moral authority of others (if any) is granted by ourselves in each moment of becoming/unfolding/existence/etc. Our obligations fundamentally derive not from the outside, but from the inside; we are our own masters and can never abrogate that authority. On pain of cliche (or perhaps profound misunderstanding), we each are doomed to/blessed with radical freedom - the choice to do as we will without external moral constraint or compulsion.

    Now it may seem obvious at first (radical freedom and all), but I am curious what power we have to compel/command ourselves to action (or inaction). In particular, I am curious what the moral relationship is between the self that commits a future self to action and the future self that finds itself so committed. What power, if any, do the notions of self-obligation, commitment, command, etc. have with respect to the duties of our future selves? And what does it mean if the self of the present has neither duty to the past nor ability to impose upon the future? Differently, what does it mean if present self has no duty to future self? Does all conservation turn into a whimsical act of self-denial?

    Pathologically, when discussing our past selves or future selves with another ("But you promised!"), should we treat those selves as separate moral actors/agents? Do we disavow ourselves?
  • schopenhauer1
    10.9k
    What power, if any, do the notions of self-obligation, commitment, command, etc. have with respect to the duties of our future selves? And what does it mean if the self of the present has neither duty to the past nor ability to impose upon the future? Differently, what does it mean if present self has no duty to future self? Does all conservation turn into a whimsical act of self-denial?

    Pathologically, when discussing our past selves or future selves with another ("But you promised!"), should we treat those selves as separate moral actors/agents? Do we disavow ourselves?
    Ennui Elucidator

    It’s simply custom that we use to allow for transactions to go smoothly. Kant had a point. A society where nothing is believed, is a poorly run society and leads to breakdown.
  • Joshs
    5.7k


    Pathologically, when discussing our past selves or future selves with another ("But you promised!"), should we treat those selves as separate moral actors/agents? Do we disavow ourselves?Ennui Elucidator

    Derrida makes a distinction between situational, or conditional, forgiveness and what he calls ‘pure’ forgiveness. He explains that in ‘ordinary’ , conditional forgiveness,

    “I forgive on the condition that the guilty one repents, mends his ways, asks forgiveness, and thus would be changed by a new obligation, and that from then on he would no longer be exactly the same as the one who was found to be culpable.... As soon as the victim ‘understands’ the criminal, as soon as she exchanges, speaks, agrees with him, the scene of reconciliation has commenced, and with it this ordinary forgiveness which is anything but pure forgiveness.

    By contrast, pure forgiveness for Derrida is not an acknowledgment of apology and reconciliation, and is not in the name of redeeming the wrongdoer by welcoming their return to a normative rational order. It is instead an acknowledgment of the structural condition of possibility of the ‘evil’ act itself. Rather than an acceptance of the contrite other , pure forgiveness would be an acceptance of the necessary role of absolute alterity in the constitution of justice, honesty and intentional meaning in general.

    “I must ask forgiveness for (the fact of ) being just. Because it is unjust to be just. I always betray someone to be just.”
    “...existence, or consciousness, or the ‘‘I,’’ before any determined fault is at fault and in the process, consequently, of asking at least implicitly for forgiveness for the simple fact, finally, of being there.”
    “It is not simply a moral, ethical, or religious experience, but simply in order to go on and to produce the synthesis that you need to be yourself, and to identify yourself through time, you have to forgive yourself constantly. Forgiveness then is part of the temporal constitution of the ego, self-forgiveness.
    So from that point of view, yes and no, I forgive myself, I never forgive myself; it depends. We are a scene of multiple egos, persons. There is in me someone who is always ready to forgive and another who is absolutely merciless, and we are constantly fighting. Sometimes I can sleep, sometimes I cannot.”
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