Құндылық және құралдық рационалдық: Парадокс және өзара әсерлесу

Philosophical terms

"Instrumental" and "value rationality" are terms scholars use to identify two ways individuals act in order to optimize their behavior. Instrumental rationality recognizes means that "work" efficiently to achieve ends. Value rationality recognizes ends that are "right," legitimate in themselves. These two ways of reasoning seem to operate separately. Efficient means are recognized inductively in heads or brains or minds. Legitimate ends are felt deductively in hearts or guts or souls. Instrumental rationality provides intellectual tools—scientific and technological facts and theories—that appear to be impersonal, value free means. Value rationality provides legitimate rules—moral valuations—that appear to be emotionally satisfying, fact free ends. Every society maintains itself by coordinating instrumental means with value rational ends. Together they make humans rational. Sociologist Max Weber observed people exercising these capacities and gave them these labels that have stuck, despite scholars constantly coining new labels. Here are his original definitions, followed by a comment showing his doubt that humans are rational to believe that unconditionally right ends can be coordinated with conditionally efficient means. This article demonstrates the paradox of mutual contamination between instrumental and value rationality by reporting the reasoning of five scholars. Max Horkheimer linked instrumental reason with oppression. Harvard professors John Rawls and Robert Nozick, globally recognised as expert practitioners of value rationality, produced mutually incompatible theories of distributive justice. Neither is universally recognized as legitimate, but both continue to be defended as rational. Emory University professor James Gouinlock and Harvard professor Amartya Sen argued that Rawls and Nozick erred in believing that unconditionally valuable ends can work conditionally. Despite this disagreement, the scholarly community continues to accept as unavoidable this paradox of rationality contaminating itself.

In "On the Critique of Instrumental Reason" and "Means and Ends", philosopher Max Horkheimer argued that instrumental rationality plays a key role in the oppressive industrial culture of capitalism.

Philosopher John Rawls accepted the reality of Weber's two kinds of rationality. He reasoned value rationally to identify unconditionally just patterns of social action capable of providing humans with a permanent instrumental moral compass. In two works, A Theory of Justice, published in 1971, and Justice as Fairness, published in 2002, he claimed to have identified one such pattern, valued both for its intrinsic legitimacy and its instrumental efficiency. Rawls did not use Weber's labels but made Weber's distinction. He relabeled social action “institutions” to identify rational patterns of socially prescribed behavior. He relabeled instrumental rationality "the rational” to identify institutions believed to work conditionally. He relabeled value rationality "the reasonable” to identify institutions believed to be unconditionally legitimate. Rawls recognized that individuals have conflicting interests and moral judgments. But he imagined groups of people in a hypothetical original position—stripped of personal interests and conditions—agreeing value rationally on intrinsically just institutions, forever worthy of voluntary obedience. Nozick's basic right was the principle of entitlement to just deserts. Translating into Weber's labels, Nozick was proposing to explain how principles—universal propositions connecting unconditional ends to conditional means—work instrumentally to identify conditionally efficient but unconditionally want satisfying means. These connections eliminate the distinction between instrumental and value rationality. Principles that are legitimate also "work". Principles "work" by coordinating actions that become legitimate as their success becomes recognized. Individuals are free to apply principles they find work for them, and to behave accordingly. Chapter 1 explained four ways that individuals use principles to coordinate group behavior instrumentally. Nozick then moved on to explain that instrumental rationality—finally using Weber's label—cannot shape workable and just institutions by itself. Only value rationality can identify utility as a universal end. He then relabeled Weber's criteria "[instrumental] rationality of decision" and "[value] rationality of belief". Rationalists are prone to favor Weber's value rationality. They assume a human deductive capacity for immediate knowledge of meaningful beliefs and behaviors—fact free human ends. Empiricists, by contrast, favor Weber's instrumental rationality. They assume a human inductive capacity to recognize how brute facts work as value free means. Gouinlock explained Dewey's reasons for rejecting both poles of this traditional division. He quoted from a Dewey article on pragmatism to show how Dewey replaced value rational objects, labeled by Rawls “institutions” and by Nozick “principles” with “general ideas”—an intellectual tool relating means to conditional ends serially and inter independently. Belief in value rationalityunconditionally true and just knowledgecontinues to contaminate conditional instrumental rationality.