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这也是豪尔绍尼强调应该在规范意义上理解“理性行为的一般理论”的理由。
功利主义和字典式最小规则都是允许人际间效用比较的社会选择规则，一般来说，它们不能通过一个机制的纳什均衡而得到执行，因为它们违背纳什可执行的必要条件单调性。相关的问题我们将另文探讨。
由于我们在制度理论的逻辑框架中区分了社会选择与机制设计，所以我们认为社会选择理论主要是为确定社会目标。
它们作为一种历史和现实的存在而起作用。
这与凯尔森、哈特等关于规则的层次性在精神上是类似的。
从进化论的角度看，牺牲最底层人的利益，对一个种族来说可能是有利的。蚂蚁抱成一团过河，外围的牺牲换来族群的生存。我个人认为，我们众多的人口对资源的压力加上其它一些不太合理然而非常顽固的文化观念，特别容易内生出对个体的冷漠甚至蔑视。
西方宪政文化中“政府只能做法律允许它做的事情，而个人可以做法律没有限制的任何事情”，与东方社会关于个人自由与个人权利的观念在精神上是差异非常大的。
【参考文献】参考文献
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John Harsanyi (1955): Cardinal welfare, individualistic ethics, and interpersonal comparisons of utility, JPE63, 309-321.
John Harsanyi (1975): Can the maximin principle serve as a basis for morality? American Political Science Review 69 69, 594-606.
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John Harsanyi (1977b): Morality and the theory of rational behavior, Social Research vol. 44 no. 4, reprinted in Amartya Sen & Bernard Williams (eds.): Utilitarianism and beyond, 39-62, Cambridge University Press, 1991.
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