The Moral Theory of Value ; A Gift Lemma

Mughal, Adil Ahmad (2022): The Moral Theory of Value ; A Gift Lemma.

Abstract

Aside from the calculating and always troublesome utilitarian ethic, a moral theory of value can better serve as a desirable form of the veil of ignorance analogy on the part of the arbitration of allocation procedures. Philosopher Soren Kierkegaard suggested a 'moral absolute' that achieves a 'teleological suspension of the ethical'. This suspension or the veil of ignorance can be formulated as a randomization of allocation procedures across agents in a given preference space; such that, a truly self-interested gain is unpriced and therefore a true gift, that is, a gift without an obligation.

• Item Type: MPRA Paper
• Language: English
• Keywords: Moral value, self-interest, the gift, invariance of domain, social preferences, unpriced preferences
• Subjects: B - History of Economic Thought, Methodology, and Heterodox Approaches > B4 - Economic Methodology; C - Mathematical and Quantitative Methods > C0 - General; C - Mathematical and Quantitative Methods > C7 - Game Theory and Bargaining Theory > C70 - General; C - Mathematical and Quantitative Methods > C7 - Game Theory and Bargaining Theory > C78 - Bargaining Theory ; Matching Theory; C - Mathematical and Quantitative Methods > C9 - Design of Experiments; D - Microeconomics > D6 - Welfare Economics

References

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[2] Kierkegaard, SØren (1843), FEAR AND TREMBLING REPETITION by Edited and Translated with Introduction and Notes by Howard V. Hong and Edna H. Hong PRINCETON UNIVERSITY PRESS PRINCETON, NEW JERSEY

[3] Malo, Antonio (2012), The Limits of Marion’s and Derrida’s Philosophy of the Gift Article in International philosophical quarterly: IPQ · June 2012 Gift as part of the paradigm of philosophy of relation View project Forgiveness View project Pontificia Università della Santa

[4] Ginsborg, Hannah, "Kant’s Aesthetics and Teleology", The Stanford Encyclopedia of Philosophy (Fall 2022 Edition), Edward N. Zalta (ed.),

[5] Kant, Immanuel (1790), Critique of Judgement, p. 254.