By Raymond Queneau
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Extra info for Bords - Mathématiciens Précurseurs Encyclopédistes
Should make it clear that I am talking about status distinctions within a ~ty . at large. Within hierarchic organizations such as churches and anmea different statuses rmy be rigidly defined and the elaboration of deference rituals carried far. 4.. Thua, power is attached to a position not as bait only but because it is COlllldered necesaary to have 10111eone in a position to wield that amount of power. In the c:aae of wealth the arpment would be that a certain style THE SECOND PRINCIPLE OF JUSTICE 47 necessary neither as incentives nor as means to the fulfilment of socially desirable tasks.
Ush~ are ideal-regarding. An egalitarian principle has ~he mphcation that one person's amount of the stuff in question cannot be justifiably reduced simply on the grounds t~at the total amount of the stuff will thereby be increased. But It does ·~~ ~is is why, in the quotation that ended the previous chapter, I said that co ~e should read 'amount'. Rawls makes it clear that people are not to be ~~a:•dered as being interested in their share, that is to say how much they compared with others. 42 THE FIRST PRINCIPLE OF JUSTICE not follow that any principle with this implication is an egal~ tarian one.
The general conception of primary goods requires no more than this; but when we come on to specifying which things are primary goods and especially to rank~g primary goods in importance we shall see that the 'Aristoteban principle' is needed. The idea, then, underlying the notion of primary goods is that there are certain things which are means to a very wide range of ends and which as a result it is rational for anybody to want, whatever his particular ambitions, tastes or beliefs might be. The most obvious examples are wealth and power, often called 'interests'.