By Vincent Perronet
In 1736 Perronet had released his first "Vindication of Mr Locke" protecting Locke opposed to the cost, levelled by way of Browne and others, of giving encouragement to sceptics and infidels. within the similar yr Butler released his well-known "Analogy of Religion", which contained, as an appendix, the "Dissertation on own Identity". right here Butler makes the recognized objection that reminiscence presupposes own identification and consequently can't represent it. during this moment "Vindication", Perronet replies to Butler, and to related criticisms by means of Andrew Baxter and Isaac Watts. Perronet right here indicates himself to be one of many few thinkers of his age capable of seize and delight in the unconventional nature of Locke's account, and the sheer irrelevance of the normal metaphysical thought of substance to Locke's primary matters of non-public accountability and responsibility. there's a new creation to the ebook by way of John Yolton.
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Extra info for A Second Vindication of Mr Locke
Is my legal obligation not to harm others through my negligent harm, or simply not to do so without compensation? Second, let us acquiesce in the familiar Realist assumption that the unavailability of specific performance and/or punitive damages just means that the law never requires parties to perform the very action their contract specifies, only to perform that action or pay its value. Does this prove the claim that there is no obligation to keep contracts? Not necessarily. For why should we not take this assumption to prove, alternatively, that all contracts are option contracts to perform the acts they specify or pay their value?
So let us simply grant this claim too. Even so, substituting (2’) for (2) requires us to reconstruct the rest of the argument as follows: (3¢) Therefore, there is a moral obligation to keep promises, but the law expresses the message that there is no moral obligation to keep contracts. (4¢) Therefore, the judgment the law expresses about our moral obligation to keep contracts can diverge from the truth about our moral obligation to keep promises. 43 Nevertheless (2’) is an interesting claim in its own right: What moral judgment, if any, does the law express by the doctrines described in (a), (b), and (c)?
7) When one has a moral obligation to keep one’s promise, does that obligation derive from the good- or right-making properties of some (actual or hypothetical) promising practice? Like question (2), question (7) has preoccupied participants in the general debate over the relation between promises and practices. It is a very different question, however. Those who answer (7) affirmatively typically believe that the moral status of promise-keeping or -breaking acts is a matter of their conformity to justified rules or principles, which rules or principles are justified by their good- or right-making properties—or, more accurately, by the goodor right-making properties of their general acceptance as public standards of behavior.
A Second Vindication of Mr Locke by Vincent Perronet