hps ApÐdr“c®fsp“u: Qu“ kpd¡“u gX$sdp„ QpB“uT dp“rkL$spdp„ … · 2020. 9....

1 13 kàV¡$çbf 2020 —& frhhpf—&

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cpfs- dy„bC’u âL$pris ’sy„ S>¥“p¡“y„ ‘p¡sp“y„ "S>¥“pQpf' v$¥r“L$ fp¡S> r“erds d¡mhhp Ap‘“p¡ dp¡bpCg “„bf, Ap‘“y„ “pd, il¡f“y„ “pd a¼s Whatsapp L$fhy„

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hps ApÐdr“c®fsp“u: Qu“ kpd¡“u gX$sdp„ QpB“uT dp“rkL$spdp„ dpõV$fu d¡mhhp“u R>¡

ApÐdr“c®f b“hp“u S>¡ gX$s“p¡ Apf„c ’ep¡ R>¡ A¡ gX$sdp„ Ap‘Z¡ Qu“ kpd¡ gX$hp“y„ R>¡ A“¡ Qu“ kpd¡ gX$su hMs¡ Ap‘Zu QpB“uT dp“rkL$sp“p¡ S> D‘ep¡N L$fu, A¡dp„ S> dpõV$fu d¡mhu“¡ ApNm Aphhp“y„ R>¡. Ap hps“¡ bfpbf kdS>Å¡. QpZ¼e L$l¡sp L¡$ v$yíd“ ‘phf^p¡ lp¡e Ðepf¡ s¡“u “bmpC“u kp’p¡kp’ s¡“u kbmpC“p¡ ‘Z D‘ep¡N L$fsp„ AphX¡$ s¡“u Æs r“[íQs lp¡e R>¡. sd¡ Sy>Ap¡, QpB“p L$C fus¡ ApNm Apìey„ A“¡ QpB“pA¡ ApNm Aphhp dpV$¡ L¡$hp-L¡$hp fõsp A‘“pìep? Ýep“’u Sy>Ap¡ A“¡ “S>f dp„X$u“¡ Sy>Ap¡. QpB“pA¡ ‘p¡sp“p v$fhpÅ kp¥L$p¡C dpV$¡ Mp¡gu “p¿ep. lp, kp¥L$p¡C dpV$¡. L$p¡C “p“p¡ “’u, L$p¡C dp¡V$p¡ “’u. S>¡Z¡ L$pd L$fphhy„ R>¡ A¡ Aphu iL¡$ R>¡ A“¡ S>¡Z¡ b°¡“¹X$ b“phhu R>¡ A¡ Aphu iL¡$ R>¡. Å¡ QpB“p A¡L$ v$yL$p“ lp¡s sp¡ A¡“u blpf bp¡X®$ d|L$hpdp„ Apìey„ lp¡s, "Adpf¡ Ðep„ sdpd âL$pf“u QuS>hõsy Å¡bhL®$ ‘f b“phu Ap‘hpdp„ Aph¡ R>¡.' Ap‘Z¡ Ap S> “urs“p¡ D‘ep¡N L$fhp“p¡ R>¡. X²¡$N“¡ ‘p¡sp“u b°¡“¹X$“p¡ dp¡l fpMhp“¡ bv$g¡ kp¥’u ‘l¡gy„ L$pd sp¡ A¡ L$ey¯ L¡$ v$fhpÅ b^p dpV$¡ Mp¡gu “p¿ep. 500 dp¡bpBg b“phhp dpNsp dpZk“¡ ‘Z A¡Z¡ Aphhp v$u^p¡ A“¡ qv$hkdp„ 5000 dp¡bpBg b“phhp dpNsp L$õV$df dpV$¡ ‘Z v$fhpÅ¡ Mp¡gu “p¿ep¡. L$õV$df dpV$¡ v$fhpÅ Mp¡gu “pMp¡. QpB“p“¡ lfphhp“y„ R>¡. QpB“p“u S> õV$pBg A‘“php¡. S>¡Z¡ 500 “m b“phhp R>¡ s¡“¡ ‘Z b“phhp“y„ Ap‹p“ Ap‘p¡, S>¡“¡ 50,000 “m b“phhp R>¡ s¡“¡ ‘Z AphL$pfp¡ Ap‘u v$p¡. QpB“p“u S> õV$pBg A“¡

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Üpfp dp¡L$gphu iL$ip¡.9619160611 / 9323804751Email : [email protected]

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cph¡i, rdsp, k¡S>g, l¡dp„iy,

cprhL$, buS>g, Adu“p L$pL$p,

s¡ sp. 10-9-2020“p fp¡S>

Aqfl„sifZ ‘pd¡gp R>¡. gp¥qL$L$

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kdpQpf A“¡ Ål¡fpsp¡. hpµV¹$kA¡‘ A’hp

C-d¡Cg Üpfp dp¡L$ghp. ¡ s‘õhuAp¡“¡ ‘Z s¡d“p

ap¡V$p dp¡L$gphp rh“„su S>¡ äudp„ R>p‘hpdp„ Aphi¡.

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QpB“p“u S> fus.QpB“p âs¹e¡ v$yr“epcf“p

d¡Þeya¡¼Qk® ApL$jp®ep sp¡ A¡“u ‘pR>m“y„ L$pfZ ‘Z QpB“p“u Ap “urs flu R>¡.

500 “m b“phu A¡“p ‘f ‘p¡sp“u b°¡“¹X$“y„ “pd d|L$u Ap‘hp QpB“p fpÆ lsy„.

QpB“p“¡ Mbf lsu L¡$ Ap âL$pf¡ d¡Þeya¡¼Qk® Ecp ’i¡

sp¡ A“¡ sp¡ S> A¡“u v$yL$p“ Qpgy fl¡hp“u R>¡.

ApS>¡ 500 “m b“phhp dpNsp¡ d¡Þeya¡¼Qff Å¡ crhóedp„ dp¡V$p¡ ’i¡ sp¡ 5000 “m“p¡ Ap¸X®$f Aphi¡ A“¡ A¡“p ‘R>u ‘Z rhL$pkepÓp Qpgy flu sp¡ s¡ BÞX$[õV²$ergõV$“p ê‘dp„ Aphi¡, ‘Z Å¡ s¡“¡ ApS>¡ 500 “m dpV$¡ AphL$pfp¡ Ap‘uiy„ sp¡ S> i¼e b“i¡. BL$p¡“p¡du“u V$¡[¼“L$rgV$u ‘Z kdS>hp“u S>êf

R>¡. 500 “m dpV$¡ “p“p¡ h¡‘pfu v$p¡Y$-b¡ L$fp¡X$ êr‘ep“u diu“fu “’u Mfuv$hp“p¡. Å¡ s¡“¡ Ecp¡ L$fhp¡ lp¡e, Å¡ s¡“¡ crhóe“p¡ DÛp¡N‘rs b“phhp¡ lp¡e sp¡ sdpf¡ fõsp AÐepf’u S> Mp¡ghp ‘X$i¡. Ap‘Z¡ ‘Z Ap S> fõs¡ Qpghp“y„ R>¡ A“¡ Ap‘Z¡ ‘Z Ap S> “urs A‘“phhp“u R>¡. Å¡ Ap “urs A‘“phhp“u s¥epfu fpMip¡ sp¡ ApÐdr“c®f“p¡ kpv$ kpQp A’®dp„ Of-Of ky^u ‘lp¢Qi¡.

hps ApÐdr“c®fsp“u... (‘l¡gp ‘p“p“y„ Qpgy)

hps kdÆ gp¡ - gpBa L$p aÞX$pÆh““¡ ky„v$f b“phsp A¡L$ k¡rd“pf "Qpgp¡ ky„v$f Æh“ ÆhuA¡'dp„ A¡L$ õ‘uL$f¡ kfk hps L$lu. s¡dZ¡ L$üy„, "Ap‘Z“¡ b^p“¡ hfkpv$ Nd¡...s¡“y„ Apëlpv$L$ hpsphfZ Nd¡...‘Z Äepf¡ d““¡ Nd¡ Ðepf¡

iy„ Ap‘Z¡ hfksp hfkpv$dp„ My‰p fõsp ‘f d“ d|L$u“¡ “pQu iL$uA¡ R>uA¡? S>hpb R>¡ “p, Ap‘Z“¡ ifd Aph¡, “hp„ L$‘X$p„ L¡$ “hp„ Q„‘g Mfpb ’C S>i¡“p¡ ce ksph¡...Ap‘Zp rMõkpdp„ fl¡gp ‘¥kp cu“p ’C Åe...hN¡f¡ hN¡f¡...sd¡ Å¡ey„ li¡ L¡$ hfkpv$ Aph¡ sp¡ Ap‘Z¡ b^p kyMu-kp^“k„‘ß gp¡L$p¡ R>Óu gC“¡ R>p‘{„ ip¡^hp v$p¡X$uA¡. A“¡ fõsp ‘f L¡$ T|„‘X$udp„ fl¡sp gp¡L$p¡ (A“yk„^p“ ÓuÅ ‘p“¡)


Owned By : Jainam Publicity, Mumbai. Publisher : Anil Gandhi: 6, Girikunj, S. V. Road, Borivali (West), Mumbai - 400 092, RNI NO : MAH BIL/ 2007/ 19869

hX$p â^p“ “f¡ÞÖ dp¡v$uA¡ ApS>¡ dÝeâv$¡idp„ â^p“d„Óu Aphpk ep¡S>“p (N°pduZ) l¡W$m b“phhpdp„ Aph¡gp 1.75 gpM dL$p“p¡“p 'lp¡d A¡ÞV²$u âp¡N°pd' “y„ Dv$OpV$“ L$ey¯ R>¡. Ap L$pe®¾$ddp„ dÝeâv$¡i“p dy¿ed„Óu rihfpS>tkl Qp¥lpZ ‘Z lpS>f füp lsp. L$pe®¾$d“u iêApsdp„, ‘uA¡d

dp¡v$uA¡ â’d L¡$V$gpL$ gpcp’}Ap¡ kp’¡ hps L$fu, S>¡dZ¡ ‘pLy„$ dL$p“ d¡mìey„ lsy„.

Ap ‘R>u, dp¡v$uA¡ s¡d“p k„bp¡^“dp„ L$üy„, 'lh¡, lº„ dÝeâv$¡i“p OZp bphuk gpM ‘qfhpfp¡“¡ Arc“„v$“ Ap‘y„ Ry>„, S>¡Ap¡ ApS>¡ s¡d“p Ofp¡dp„ âh¡i L$fu füp R>¡, S>¡Ap¡ s¡d“p Ofp¡dp„ âh¡i L$fu füp R>¡. '

‘uA¡d dp¡v$uA¡ 1.75 gpM Ofp¡“p "lp¡d A¡ÞV²$u âp¡N°pd'“y„ Dv$OpV$“ L$ey¯

rblpf rh^p“kcp Q|„V$Zudp„ âQpf L¡$V$gp¡ hÃe|®Ag ’i¡ s¡“u qv$ip L¡$ÞÖue N©ld„Óu Ards ipl¡ r“^p®qfs L$fu “pMu lsu. dy¿ed„Óu “ursi Ly$dpf¡ s¡“¡ “½$f b“phu v$uû lsu. L$p¡fp¡“p hÃQ¡ 7 S|>“¡ ipl¡ hÃe|®Ag S>“ k„hpv$ L$ep£ lsp¡. ‘|fp ÓZ drl“p bpv$ 7 kàV$¡çbf¡ JDU“p fpô²ue AÝen “ursi Ly$dpf¡ r“íhe k„hpv$ L$ep£.

JDU“p¡ v$php¡ lsp¡ L¡$ hÃe|®Ag f¡gu“¡ “f¡ÞÖ dp¡v$u A’hp Ards ipl “l] ‘f„sy Ad¡qfL$p“p fpô²‘rs X$p¡“pëX$ V²$d¹‘“p âQpf Arcep““p Ap^pf¡ L$fhpdp Aphi¡. dsgb L¡$ A¡L$ rgÞL$ Üpfp gpMp¡ gp¡L$p¡“¡ Å¡X$hp“p¡ âeÐ_ ’i¡. ipl“p k„hpv$“¡ gpBh A“¡ f¡L$p¡X£$X$ d¡mhu“¡ 7 S|>““u fpÓ¡ v$¡icfdp„ 39 gpM õ¾$u“ ‘f Å¡hpdp„ Apìep¡ lsp¡ Äepf¡ “ursi“p¡ gpBh S> 44.14 gpM õ¾$u“ ‘f Å¡hpdp Apìep¡ lsp¡. Ap fus¡ “ursi ipl’u ApNm r“L$mu Nep lsp. JDUA¡ rblpfdp„ 31.2 gpM õ¾$u““p¡ gÿe fpMu“¡ gNcN 27 gpM dp¡bpBg “„bfp¡ kyû L$pe®¾$d“u rgÞL$ dp¡L$gu lsu ‘f„sy â¡v$idp„ s¡ 12.82 gpM õ¾$u“ ‘f S> Å¡hpdp„ Apìey„ lsy„. S|>“dp„ ’e¡gu Ards ipl“u hÃey®Ag f¡gu“¡ 1.2 gpM õ¾$u“ ‘f Å¡hpdp Aphu lsu.

cpõL$f“u s‘pkdp„ kpd¡ Apìey„ L¡$ “ursi“u hÃe|®Ag f¡gu e|V$é|b rh“p ’B lsu. kdN° L$pe®¾$d S>¡X$ue|gpBh X$p¡V$ L$p¡d ‘f v$¡Mpsp¡ lsp¡ ‘f„sy s¡“p¡ gp¡X$ Ad¡qfL$p“u L„$‘“u A¡d¡Tp¡““p Qpf kh®f¡ k„cpþep¡ lsp¡.

‘pV$}“u h¡bkpBV$“y„ kh®f v$k gpM e|Tf kyû“u ndsp hpmy„ lsy„ ‘f„sy kdN° v$¡idp„ s¡“p ‘f 24.35 gpM eyTk®

Å¡X$pB Nep lsp. A¡L$ rdr“V$ dpV$¡ dyíL¡$gu Aphu lsu ‘f„sy s¡ v$f¡L$ S>ÁepA¡ “ lsu. kpX$p ÓZ L$gpL$ kyû kh®f¡ v$f¡L$ eyTf“p¡ gp¡X$ gu^p¡ lsp¡.

hÃe|®Ag f¡gu“p V$¡[¼“L$g rhíg¡jZdp„ cpõL$f“u dv$v$ L$fu fl¡gp ApBV$u A¡¼k‘V$® fpS>¡i Ly$dpf L$l¡ R>¡- Ap kdN° L$pe®¾$d ApBä¡d ¼gp¡t“N Üpfp A¡d¡Tp¡““p Qpf kh®f ‘f Qpgu füp¡ lsp¡. v$f¡L$ kh®f ‘f 10 Æbu“p¡ gp¡X$

lsp¡. S>¡X$ue|gpBh X$p¡V$ L$p¡d“y„ kh®f buNfp¡L$ ‘pk¡ R>¡ A“¡ s¡“u ndsp ‘p„Q gpM eyTk®“u ‘Z “’u. kdN° L$pe®¾$d v$frdep“ s¡“p kh®f ‘f dpÓ 04 L¡$bu“p¡ gp¡X$ füp¡ S>¡ kp-dpÞe eyTf dpV$¡ lsp¡.

Ap bpbs“¡ sd¡ A¡hu fus¡ kdÆ iL$p¡ L¡$ ÅZ¡ L$p¡B ÅZusu f¡õsfp„dp„ cp¡S>“ g¡su hMs¡ sd“¡ A¡ Mbf “ lp¡e L¡$ cp¡S>“ ¼ep„ bÞey„. Ap L¡$kdp„ cp¡S>“ bÞey buÆ f¡õsfp„dp„

A“¡ sd“¡ Ap f¡õsfp„dp„ ‘ufkhpdp Apìey„.L$p¡B ‘Z õV$¡S> kpd¡ L¡$V$gp gp¡L$p¡ Å¡X$pep, cuX$ L¡$gu

flu s¡“p¡ A„v$pÅ¡ gNphu iL$pe R>¡ ‘f„sy hÃe|®Ag dp¡X$dp„ eyTk®“u k„¿ep dmu Åe R>¡. cpõL$f¡ “ursi Ly$dpf“u Q|„V$Zu“u f¡gudp„ eyTk®“u k„¿ep âv$¡i A“¡ rS>‰p âdpZ¡ L$pY$u sp¡ kpd¡ Apìey„ L¡$ rblpfdp„ Ap âep¡N h^y kam ’pe s¡hu i¼esp “’u. rblpf“p S>¡ rS>‰pAp¡dp„ d¡v$p“p¡dp„ ’su f¡guAp¡dp„ A¡L$ A¡L$ gpM gp¡L$p¡ Å¡X$pe R>¡ Ðep„ s¥epfuAp¡ kp’¡ tgL$ dp¡L$ëep bpv$ ‘Z k„¿ep 10 lÅf “ ‘lp¢Qu. JDUA¡ s¡d“p ^pfpkc¹ep¡ hpmp rhõspfdp„ 20-20 lÅf A“¡ buÆ ‘pV$}“p ^pfpkc¹ep¡ hpmp rhõspfp¡dp„ 10-10 lÅf eyTk®“¡ hÃe|®Ag f¡gu kp’¡ Å¡X$hp“y„ gÿe fp¿ey„ lsy„. Ap gÿe Ly$g dmu“¡ 31.2 gpM eyTk®“y„ lsy„ ‘f„sy rblpfdp„ Ap„L$X$p¡ 12 gpM ‘f S>B“¡ AV$L$u Nep¡. NyNg A¡“prgqV$¼k, NyNg V²$¡“¹X¹$k, rS>ep¡ gp¡L¡$i“ d¡‘, kh®f b¡g¡[Þk„N gp¡L¡$i“ A“¡ kh®f õV$¡qV$[õV$¼k krls OZp kp¡ãV$h¡f Üpfp L$pY$hpdp Aph¡gp Ap„L$X$p v$ip®h¡ R>¡ L¡$ S>¡X$ue|gpBh X$p¡V$ L$p¡d ‘f 38dp’u 9 rS>‰pdp„ v$k lÅf eyTk® ‘Z Å¡X$pep “’u. ‘V$“p (24735)’u h^y “pg„v$p A“¡ v$fc„Np (bß¡ 24990)dp„ L$pe®¾$d Å¡hpdp„ Apìep¡ lsp¡. a¡kbyL$ A“¡ V™$uV$f ‘f kp¥’u h^y s¡“¡ ‘V$“p (21658 A“¡ 14850)dp„ Å¡hpdp Apìep¡ lsp¡. fpÄep¡“p rlkpb¡ hps L$fuA¡ sp¡ rblpfdp„ 12,82,612 bpv$ TpfM„X$dp„ 4,42,982 A“¡ qv$ëludp„ 4,18,964 gp¡L$p¡A¡ s¡“¡ Å¡ep¡. A¡hf¡S> eyTk£ 4.57 rdr“V$ dpV$¡ L$pe®¾$d Å¡ep¡ lsp¡.

“ursi Ly$dpf Ards ipl’u ApNm “uL$þep v$¡icfdp„ 44 gpM gp¡L$p¡ hÃe|®Ag k„hpv$’u Å¡X$pep

hps kdÆ gp¡... (buÅ ‘p“p“y„ Qpgy)

L$p¡C ‘fhp L$ep® rh“p d“ d|L$u“¡ hfkpv$dp„ c]ÅC“¡ Ap“„v$ g¡. kyMu Ly$Vy$„b“p„ bpmL$p¡ hfkpv$dp„ c]Åe sp¡ ifv$u ’C Åe A“¡ Nfub bpmL$p¡ My‰p ifuf¡ hfkpv$dp„ “pQ¡. Ap “p“L$Xy„$ Dv$plfZ kprbs L$f¡ R>¡ L¡$ ‘¥kp S> Myiu d¡mhhp dpV$¡ S>êfu “’u. d““u Myiu ‘¥kp rh“p ‘Z d¡mhu iL$pe R>¡.' b^pA¡ spmuAp¡’u s¡d“u hps“¡ h^phu.

buÅ õ‘uL$f Apìep. s¡dZ¡ L$üy„, "Ap‘Z¡ kpdpÞe dpZkp¡, Ap‘Zp kpdpÞe Ofdp„ fp¡S> fpÓ¡ v$fhpÅ¡ b„^ L$fu, gpCV$ b„^ L$fu ip„rs’u k|C S>CA¡ R>uA¡. Äep„ d“ ’pe A“¡ Äepf¡ d“ ’pe Ðepf¡ lfuafu iL$uA¡ R>uA¡. lh¡ rhQpfp¡ L¡$ Qpf¡ sfa’u bp¡X$uNpX®$ A“¡ L$dpÞX$p¡“u hÃQ¡ fl¡sp kÑpûip¡ Ap Ap“„v$ d¡mhu i¼sp “’u. ApMp il¡f“¡ X$fphsp Ny„X$pAp¡, fpÓ¡ L$p¡C lºdgp¡ L$fu dpfu “ “pM¡ A¡hp X$f“¡ L$pfZ¡ b„v$|L$ ‘pk¡ fpMu“¡ k|A¡ R>¡ A“¡ S>fpL$ AhpS> ’sp„ EW$u Åe R>¡. Ap hps ‘f’u kdÅ¡ L¡$

kÑp lp¡e L¡$ ir¼s - ky-frnssp Ap‘su “’u, EgVy$„ Akyfrnssp A“¡ X$f“u gpNZu h^pf¡ R>¡ S>¡ ip„rs’u k|hp v$¡su “’u. A“¡ kpdpÞe dpZk Aphu L$p¡C tQsp rh“p Apfpd’u k|C iL¡$ R>¡.' b^pA¡ Ap hps“¡ ‘Z spmuAp¡’u h^phu.

ÓuÅ õ‘uL$f Ecp ’ep. s¡dZ¡ S>Zpìey„, "hps L$fuA¡ ky„v$fsp A“¡ ¿eprs“u. ky„v$f b“hy„ b^p“¡ Nd¡ A“¡ v$f¡L$ S>Z âM¹eps ’hp BÃR>¡ R>¡, ‘Z Äepf¡ hps k„b„^p¡“u Aph¡ Ðepf¡ ky„v$f k„b„^p¡ bp„^hp, Åmhhp, ky„v$fsp A“¡ “pd“p“u A¡V$gu S>êf “’u S>¡V$gu

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A growing body of re-search since the mid-1970s questions the relationship between the phenomenon of friendship and particular moral theories. ! us, many (Stocker 1976, 1981; Blum 1980, 1993; Wilcox 1987; Friedman 1989, 1993; Bad-hwar 1991; Cocking & Oak-ley 1995) have criticized consequentialist and deon-tological moral theories on the grounds that they are somehow incompatible with friendship and the kind of reasons and motives that friendship provides. O" en, the appeal to friendship is intended to bypass tradi-tional disputes among ma-jor types of moral theories (consequentialism, deontol-ogy, and virtue ethics), and so the “friendship critique” may seem especially impor-tant and interesting.[7]

At the root of these ques-tions concerning the rela-tionship between friendship and morality is the idea that friendship involves special duties: duties for speci# c people that arise out of the relationship of friendship. ! us, it seems that we have obligations to aid and sup-port our friends that go well beyond those we have to help strangers because they are our friends, much like we parents have special du-ties to aid and support our children because they are our children. Indeed, An-nis (1987) suggests, such duties “are constitutive of the relationship” of friend-ship (352; but see Bernstein (2007) for an argument that friendship does not involve any requirement of partial-ity). Given this, the ques-tion arises as to what the relationship is between such special duties of friendship and other duties, in partic-ular moral duties: can our obligations to our friends sometimes trump our mor-al duties, or must we always subordinate our personal relationships to morality in order to be properly impar-tial (as, it might be thought, morality demands)?

One concern in this neighborhood, articulated by Stocker (1976), is that

the phenomenon of friend-ship reveals that consequen-tialist and deontological moral theories, by o$ ering accounts of what it is right to do irrespective of the motives we have, promote a kind of “moral schizo-phrenia”: a split between our moral reasons on the one hand and our motives on the other. Such moral schizophrenia, Stocker ar-gues, prevents us in general from harmonizing our mor-al reasons and our motives, and it does so in a way that destroys the very possibility of our having and sustain-ing friendships with others. Given the manifest value of friendship in our lives, this is clearly a serious problem with these moral theories.

What is it about friend-ship that generates these problems? One concern arises out of the teleological conception of action, im-plicit in consequentialism, according to which actions are understood in terms of their ends or purposes. ! e trouble is, Stocker (1981) argues, the characteristic actions of friendship can-not be understood in this way. To be a friend is at least sometimes to be motivated to act out of a concern for your friend as this indi-vidual (cf. Section 1.1). Al-though actions done out of friendship may have ends, what characterizes these as “friendly acts,” as we might call them, is not that they are done for any particular purpose:

If acting out of friendship is composed of purposes,

dispositions to have pur-poses, and the like, where these are purposes properly so-called, and thus not es-sentially described by the phrase ‘out of friendship’, there seems … no guarantee that the person cares about and likes, has friendship for, the ‘friend’. [Stocker 1981, 756–57]

! at is, actions done out of friendship are essential-ly actions motivated by a special sort of concern—a concern for this particular person—which is in part a matter of having settled habits of response to the friend. ! is, Stocker con-cludes, is a kind of motiva-tion for action that a teleo-logical conception of action cannot countenance, result-ing in moral schizophrenia. (Jeske (2008) argues for a somewhat di$ erent conclu-sion: that in order to heal this apparent split between impartial moral obligations and the partial obligations of friendship, we must aban-don the distinction between moral and nonmoral obliga-tions.)

Stocker (1976) raises an-other, more general concern for consequentialism and deontology arising out of a conception of friendship. ! us, although act conse-quentialists—those who justify each particular act by appeal to the goodness of the consequences of that act, impersonally conceived (see the entry on conse-quentialism)—could justify friendly acts, they “cannot embody their reason in their motive” (1976, 70), for

to be motivated teleologi-cally by the concern to max-imize goodness is not to be motivated out of friendship. Consequently, either act consequentialists must ex-hibit moral schizophrenia, or, to avoid it, they must un-derstand consequentialist reasons for action to be our motives. However, because such consequentialist rea-sons are impersonal, taking this latter tack would be to leave out the kind of reasons and motives that are central to friendship, thereby un-dermining the very institu-tion of friendship. (Cf. the discussion of impersonal justi# cation of friendship and the problem of fungibil-ity in Section 2.1.)

! e same is true, Stocker argues, of rule consequen-tialism (the view that ac-tions are right if they follow principles or rules that tend to result in the most good overall, impersonally con-ceived—see the entry on rule-consequentialism) and on deontology (the view that actions are right just in case they are in accordance with certain rules or prin-ciples that are binding on all moral agents). For even if rule consequentialism and deontology can provide moral reasons for friendly actions in terms of the rule that one must bene# t one’s friends, for example, such reasons would be imper-sonal, giving no special con-sideration to our particular friends at all. If we are to avoid moral schizophrenia and embody this reason in our motives for action, we

could not, then, act out of friendship—out of a con-cern for our friends for their sakes. ! is means that any rule consequentialist or deontologist that avoids moral schizophrenia can act so as to bene# t her friends, but such actions would be merely as if friendly, not genuinely friendly, and she could not therefore have and sustain genuine friend-ships. ! e only alternative is to split her moral reasons and her motives for friend-ly acts, thereby becoming schizophrenic. (For some discussion about whether such moral schizophrenia really is as bad as Stock-er thinks, see Woodcock 2010. For concerns similar to Stocker’s about impartial moral theories and motiva-tion for action arising out of a consideration of personal relationships like friend-ship, see Williams 1981.)

Blum (1980) (portions of which are reprinted with slight modi# cations in Blum 1993) and Friedman (1993), pick up on this con-trast between the impartial-ity of consequentialism and deontology and the inher-ent partiality of friendship, and argue more directly for a rejection of such moral theories. Consequential-ists and deontologists must think that relationships like friendship essentially in-volve a kind of special con-cern for the friend and that such relationships therefore demand that one’s actions exhibit a kind of partiality towards the friend. Conse-quently, they argue, these impartialist moral theories must understand friendship to be inherently biased and therefore not to be inherent-ly moral. Rather, such mor-al theories can only claim that to care for another “in a fully morally appropriate manner” requires caring for him “simply as a human being, i.e., independent of any special connection or attachment one has with him” (Blum 1993, 206). It is this claim that Blum and Friedman deny: although such universalist concern

Friendship and Moral ! eory- (Part-1)

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Friendship...(Continue from page 7)

surely has a place in moral theory, the value—indeed the moral value (cf. Section 2.2)—of friendship can-not properly be appreciated except as involving a concern for another

for his sake and as the particular person he is. ! us, they claim, in-sofar as consequentialism and de-ontology are unable to acknowledge the moral value of friendship, they cannot be adequate moral theories and ought to be rejected in favor of

some alternative.In reply, Railton (1984) distin-

guishes between subjective and objective consequentialism, argu-ing that this “friendship critique” of Stocker and Blum (as well as Fried-man) succeeds only against subjec-

tive consequentialism. (See Ma-son (1998) for further elaborations of this argument, and see Sadler (2006) for an alternative response.) Subjective consequentialism is the view that whenever we face a choice

(Continue on page 13)

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of actions, we should both morally justify a particular course of action and be motivated to act accordingly directly by the relevant consequen-tialist principle (whether what that principle assesses are particular ac-tions or rules for action). ! at is, in acting as one ought, one’s sub-jective motivations ought to come

from those very moral reasons: be-cause this action promotes the most good (or is in accordance with the rule that tends to promote the most good). Clearly, Stocker, Blum, and Friedman are right to think that subjective consequentialism cannot properly accommodate the motives of friendship. By contrast, Railton argues, objective consequential-ism denies that there is such a tight

connection between the objective justi# cation of a state of a$ airs in terms of its consequences and the agent’s motives in acting: the moral justi# cation of a particular action is one thing (and to be undertaken in consequentialist terms), but the motives for that action may be en-tirely separate. ! is means that the objective consequentialist can prop-erly acknowledge that sometimes

the best states of a$ airs result not just from undertaking certain be-haviors, but from undertaking them with certain motives, including mo-tives that are essentially personal. In particular, Railton argues, the world would be a better place if each of us had dispositions to act so as to bene# t our friends out of a concern for their good (and not the general good). (Part 2 continue tomorrow)

Friendship...(Continue from page 13)

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