Veil of ignorance
The "veil of ignorance" is a method of determining the morality of political issues proposed in 1971 by American philosopher John Rawls in his "original position" political philosophy. It is based upon the following thought experiment: people making political decisions imagine that they know nothing about the particular talents, abilities, tastes, social class, and positions they will have within a social order. When such parties are selecting the principles for distribution of rights, positions, and resources in the society in which they will live, this "veil of ignorance" prevents them from knowing who will receive a given distribution of rights, positions, and resources in that society. For example, for a proposed society in which 50% of the population is kept in slavery, it follows that on entering the new society there is a 50% likelihood that the participant would be a slave. The idea is that parties subject to the veil of ignorance will make choices based upon moral considerations, since they will not be able to make choices based on their own self- or class-interest.
As Rawls put it, "no one knows his place in society, his class position or social status; nor does he know his fortune in the distribution of natural assets and abilities, his intelligence and strength, and the like". The idea of the thought experiment is to render obsolete those personal considerations that are morally irrelevant to the justice or injustice of principles meant to allocate the benefits of social cooperation. The veil of ignorance is part of a long tradition of thinking in terms of a social contract that includes the writings of Immanuel Kant, Thomas Hobbes, John Locke, Jean Jacques Rousseau, and Thomas Jefferson.
Spencer J. Maxcy outlines the concept as follows:
Imagine that you have set for yourself the task of developing a totally new social contract for today's society. How could you do so fairly? Although you could never actually eliminate all of your personal biases and prejudices, you would need to take steps at least to minimize them. Rawls suggests that you imagine yourself in an original position behind a veil of ignorance. Behind this veil, you know nothing of yourself and your natural abilities, or your position in society. You know nothing of your sex, race, nationality, or individual tastes. Behind such a veil of ignorance all individuals are simply specified as rational, free, and morally equal beings. You do know that in the "real world", however, there will be a wide variety in the natural distribution of natural assets and abilities, and that there will be differences of sex, race, and culture that will distinguish groups of people from each other.
It has been argued that such a concept can have grand effects if it were to be practiced both in the present and in the past. Referring again to the example of slavery, if the slave-owners were forced through the veil of ignorance to imagine that they themselves may be slaves, then suddenly slavery may no longer seem justifiable. Perhaps the entire practice would have been abolished without the need for a war to settle things. A grander example would be if each individual in society were to base their practices off the fact that they could be the least advantaged member of society. In this scenario, freedom and equality could possibly coexist in a way that has been the ideal of many philosophers. For example, in the imaginary society, one might or might not be intelligent, rich, or born into a preferred class. Since one may occupy any position in the society once the veil is lifted, the device forces the parties to consider society from the perspective of all members, including the worst-off and best-off members.
Applications of veil of ignorance include policy formulation and implementation. In administration to reduce corruption and improve efficiency.
The concept of the veil of ignorance has been in use by other names for centuries by philosophers such as John Stuart Mill and Immanuel Kant whose work discussed the concept of the social contract. John Harsanyi helped to formalize the concept in economics. The modern usage was developed by John Rawls in his 1971 book A Theory of Justice.
- Rawls, John (1999). A Theory of Justice. Harvard University Press. p. 118. ISBN 0-674-00078-1.
- Maxcy, Spencer J. (2002). Ethical School Leadership. p. 93.
- http://andreaskluth.org/2009/10/28/the-veil-of-ignorance-another-great-thought-experiment/. Missing or empty
- Harsanyi, J. C. (1953). "Cardinal Utility in Welfare Economics and in the Theory of Risk-taking". J. Polit. Economy. 61 (5): 434–435. JSTOR 1827289.
- Harsanyi, J. C. (1955). "Cardinal Welfare, Individualistic Ethics, and Interpersonal Comparisons of Utility". J. Polit. Economy. 63 (4): 309–21. JSTOR 1827128.
- Rawls, John (1971). A Theory of Justice. Cambridge, Massachusetts: Belknap Press. ISBN 0-674-00078-1.
- Rawls, John (2001). Justice as Fairness: A Restatement. Cambridge, Massachusetts: Belknap Press.