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Why Not Kill a Mandarin?: An Exchage

In a powerful and well-written thought experiment, Iddo Landau attempts to persuade us that “people cannot be trusted . . . people . . . such as ourselves need to be well supervised . . . there are important advantages in fearing others, in hesitating to be real individuals, and in constantly apprehending what ‘they’ will say.”1 Following Balzac, Landau’s thought experiment echoes, to some extent, Plato’s myth of gyges’s ring in the Republic (359d ff. and 612b). One of the lessons the reader may draw from this myth is that not only fear but shame also plays a crucial role in human morality. With no shame, without the fear of being caught in a shameful act or deed, people would behave much less morally than they actually do. Like Plato’s Socrates, mentioning the gods, the supreme judges in Hades,2 Landau relates his idea also to the belief in god (p. 93). Note also that Socrates’s view of morality is compatible with the view that each human being is nothing but smikron, a trifle (Symposium 210b8). Plato’s Socrates entertains no false ideas about the alleged “human individuality.” A similar logic leads Landau to conclude about the moral requirement “in hesitating to be real individuals,” or, better, really autonomous individuals. Thus this conclusion also hints critically against Kantian autonomous morality. As if, contrary to Kant, Landau suggests that in order to behave morally, respecting the moral law or value is certainly less than enough. Instead, he argues, we have to fear what others will say about our behavior and preferences and, while behaving immorally, we