Moral Luck And Activity

Moral luck is of gyreat significance to moral judgment,and it is not controlled by the subject at the same time.In order to solve the problem that moral luck interferes with moral judgment,Williams and Nagel put forward a theory of moral activity.This theory,by emphasizing the self-construction process of the subject,naturalizes moral luck into the behavioral elements related to the subject.Zhu Xi,a philosopher in the song dynasty,emphasized Qi and the fate of Qi as components of the subject.And Qi and the fate of Qi(which can also be called luck),which have moral value,are attached to Li and Xing Ming.This process is established by relying on Zhu Xi's Confucian sage ideal:"Li" and "Xing Ming",which forms the basis of the subjective activity of the "moral luck" and "the fate of Qi".The construction of the ideal moral subject of Confucian sages makes the uncontrolled moral luck become an element related to the subject.This,therefore,is partly a response to modern ethics's view of luck as a mere distraction,and to Nagel's critique of Kantianism,which emphasizes the will would ignore a large number of actions in life that are difficult to make moral judgments.Through the analysis of Zhu Xi's thoughts of Qi and Fate,the possible response to the question of moral luck is that each individual's Qi in the moral field is different,which leads to the different moral starting point of each subject,so the way of moral practice should also be inconsistent.Thus,it constitutes a picture of sanctification starting from the difference of people and gradually converging.Moreover,Zhu Xi's thoughts have more extensive and rich connotation than moral luck and moral field.