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Dirty hands
The problem of dirty hands concerns whether political leaders or other like actors can ever be justified in committing even gravely immoral actions when "dirtying their hands" in this way is necessary for realizing some important moral or political end, such as the preservation of a community's continued existence or the prevention of imminent societal catastrophe. If political actors can be so justified, a paradox or contradiction seems to emerge because it appears that these actors can, or even must, carry out actions that are, ''ex hypothesi'', morally impermissible. Classic examples of situations in which the problem of dirty hands could arise include ticking time bomb scenarios of the kind popularized by the television series, ''24''. The problem of dirty hands lies at the point where moral philosophy, political philosophy, and political ethics all intersect.
==Walzer and Williams on Dirty Hands==
Though the discourse on dirty hands goes back as far as Machiavelli, contemporary philosophical interest in the problem of dirty hands had been revitalized in no small part by the works of American political theorist Michael Walzer and other thinkers. The term itself comes from Jean-Paul Sartre's 1948 play ''Dirty Hands'', in which Hoederer speaks of having dirty hands up to his elbows, then asks, "But what do you hope? Do you think you can govern innocently?"〔Jean-Paul Sartre, ''Dirty Hands'', in ''Three Plays by Jean-Paul Sartre'', trans. Lionel Abel (New York: Alfred A. Knopf, 1949), 121.〕
Walzer argued that, in cases of "supreme emergency" in which a political community's continued existence is in imminent danger, its leaders might be obligated to dirty their hands and sanction gravely immoral actions for the sake of saving the community. Discussing the British bombing campaigns against German cities from 1940-1942, Walzer wrote:
Elsewhere, the late British philosopher Bernard Williams explored the problem of dirty hands in less hyperbolic situations, more the everyday necessities of political life than the extraordinary undertakings of defending one's community from outright destruction: "()t is a predictable and probable hazard of public life that there will be these situations in which something morally disagreeable is clearly required. To refuse on moral grounds ever to do anything of that sort is more than likely to mean that one cannot seriously pursue even the moral ends of politics" 〔Bernard Williams, "Politics and Moral Character", in ''Public and Private Morality'', ed. Stuart Hampshire (Cambridge, UK: Cambridge University Press, 1978), 62.〕
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
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