Joodse traditie als permanent leren

281.

that authority rests upon the ability to issue communications which are capable of reasoned elaboration¹. Het woord 'much' ontbreekt hier.

10 Friedrich (1972, Ch. 4, p. 54).

11 Friedrich (1972, Ch. 7, p. 80).

12 Friedrich (1963, Ch. 12, p. 226).

13 Friedrich (1972, Ch. 10, p. 115). Zie ook Ch. 4, p. 48.

14 Friedrich (1963, Ch. 12, p. 224). Zie ook p. 217.

15 'Ich will sagen: mit der Logik der "Principia Mathematica" könnte man eine Arithmetik begründen, in der 1000 + 1 = 1000 ist; und alles, was dazu nötig ist, wäre die sinnliche Richtigkeit der Rechnungen anzuzweifeln. Wenn wir sie aber nicht anzweifeln, so hat daran nicht unsere Überzeugtheit von der Wahrheit der Logik die Schuld' (Wittgenstein, 1972, Teil II, par. 39).

16 Friedrich spreekt vooral over 'politiek gezag' en hoofdstuk 12 heet dan ook 'Political Authority and Reasoning' (Friedrich, 1963. Zie ook p. 223). In deze tekst spreekt hij echter ook uitdrukkelijk over het gezag van 'the teacher, the scholar, the dictionary, . . . . , laws and constitutions, . . . the doctor, the lawyer' (pp. 221-222). Zie ook De Groot (1971a) over de forum-functie in de wetenschap.

17 Friedrich (1963, Ch. 12, p. 230 en 1972, Ch. 7, p. 81).

18 'Must an Educator Have an Aim?'(Peters, 1959. Ch. 7, p. 92). Onderstreping van mij.

19 Zie Friedrich (1963, Ch. 12, p. 223). De al eerder genoemde Kim (zie noot 7) tekent hierbij aan-

'Friedrich's assumption about the widespread diffusion or sharing of values and beliefs between a power-handler and the recipients of communications tends to restrict in scope the phenomena subsumed under the concept of authority. In a situation characterized by such sharing, the capacity for elaborate reasoning presumably involves no element of deception. One may ask if Friedrich would classify a control phenomenon as authority when the reasoned elaboration capable of being offered by a power-handler is clearly at odds with his personal values and beliefs. Would such a reasoning (intended for manipulative purpose ) be called authority if only such reasons appeared reasonable to and made sense to those to whom the preferences of the power-handler had been communicated? It may be that Friedrich has in mind the acceptance of or belief in reasons on the