By Joseph H. Kupfer
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Rather, we shall concentrate on questions of independence. Manipulation, deception, and withholding information interfere with procedural independence. The individual is not making his own choice so much as being directed from without, by another. And that is enough to jeopardize the independence of the procedure by which the selfconcept is arrived at. Quite naturally, Dworkin doesn't wish to exclude every sort of influence on an individual's selfreflection as interference; for example, he emphasizes the importance of context and traditions.
The individual is not making his own choice so much as being directed from without, by another. And that is enough to jeopardize the independence of the procedure by which the selfconcept is arrived at. Quite naturally, Dworkin doesn't wish to exclude every sort of influence on an individual's selfreflection as interference; for example, he emphasizes the importance of context and traditions. Marilyn Friedman amplifies on this by pointing out how autonomy depends on an individual's ability to imagine alternatives to the standards which she already accepts.
She might not reflect on the moral justification of her decision but simply see it as most productive of a balance of pleasure over pain without questioning either her hedonism or egoism. But just as surely is an individual who engages in only secondorder nonmoral deliberation more autonomous than one who doesn't engage in any secondorder reflection at all. On the weak interpretation which allows for the secondorder autonomy Dworkin argues for, firstorder autonomy must also be granted. It would seem to matter little whether our secondorder decisionmaking has been "interfered" with since its contours are beyond our control in the first place.