By Soraj Hongladarom
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Extra info for A Buddhist Theory of Privacy
In: Trepte S, Reinecke L (eds) Privacy Online. Springer, Berlin, pp 47–60 Floridi L (2006) Four challenges for a theory of informational privacy. Ethics Inf Technol 8:109–119 Floridi L (2014) The fourth revolution: how the infosphere is reshaping human reality. Oxford University Press, Oxford Fried C (1968) Privacy. Yale Law J 77(3):475–493, 477 Friedman L (2007) Guarding life’s dark secrets: legal and social controls over reputation, propriety, and privacy. Stanford University Press, Palo Alto, CA References 35 Introna LD (2000) Privacy and the computer: why we need privacy in the information society.
In this case everybody is open to everybody else, no one harboring any secrets, but the dignity of each one is maintained because of the prevailing trust. That is what is lacking in the prison camp situation. If this can be the case, then privacy does not have to be always linked up with dignity and moral worth. The question then becomes whether such a hypothetical scenario is possible at all. But we will have to wait until later chapters in the book for a satisfactory answer to this question. What I am concerned with here is merely the conceptual possibility of the scenario.
In other words, the autonomous agent in Kant’s ethics somehow needs the existence of others in order that her moral reasoning can carry force. For example, the categorical imperative says, briefly: Act in such a way that the maxim governing the act can become a universal law. Now the maxim can only become a universal law if the individual deliberating this is thinking of others, and is also deliberating on how one’s action has a bearing on others. Without the others, then it looks like the categorical imperative does not have any force.