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  1. Some Contemporary Issues about Ought Implies Can: Where Does Kant Fit In?Samuel J. M. Kahn - forthcoming - Jahrbuch für Recht Und Ethik.
    Most philosophers agree that Kant was committed to the principle 'ought implies can' (OIC). However, few agree on how to understand the meaning of OIC. Outside of Kant scholarship, there are debates about the meaning of 'ought', the meaning of 'implies', and the meaning of 'can' in this principle. Inside Kant scholarship, there is no consensus about where Kant stood on these terms. The present paper tries to go some way toward rectifying this situation. In section I, I review the (...)
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  2. Nonaccidental Rightness and the Guise of the Objectively Good.Samuel J. M. Kahn - forthcoming - Journal of Early Modern Studies:Vol. 13, Issue 2, 2024.
    My goal in this paper is to show that two theses that are widely adopted among Kantian ethicists are irreconcilable. The paper is divided into four sections. In the first, I briefly sketch the contours of my own positive view of Kantian ethics, concentrating on the issues relevant to the two theses to be discussed: I argue that agents can perform actions from but not in conformity with duty, and I argue that agents intentionally can perform actions they take to (...)
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  3. Schopenhauer's Rejection of the Moral Ought.Stephen Puryear - 2022 - In Patrick Hassan (ed.), Schopenhauer's Moral Philosophy. Routledge. pp. 12-30.
    More than a century before Anscombe counseled us to jettison concepts such as that of the moral ought, or moral law, Schopenhauer mounted a vigorous attack on such prescriptive moral concepts, particularly as found in Kant. In this chapter I consider the four objections that constitute this attack. According to the first, Kant begs the question by merely assuming that ethics has a prescriptive or legislative-imperative form, when a purely descriptive-explanatory conception such as Schopenhauer’s also presents itself as a possibility. (...)
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  4. Rethinking Kant on Duty.Samuel Kahn - 2021 - Review of Metaphysics 74 (296):497-526.
    According to a common caricature of Kant’s ethics, it is synonymous with the Categorical Imperative (CI) and with the sublime and clarion call of duty. But in this paper, I argue that the conjunction of Kant’s concept of duty and his idea of morality as a system of imperatives is unsustainable on the grounds that it commits him to the following two theses: (I) If an agent has a duty to D, then she must be constrained to D, and (II) (...)
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  5. Autonomy Without Paradox: Kant, Self-Legislation and the Moral Law.Pauline Kleingeld & Marcus Willaschek - 2019 - Philosophers' Imprint 19 (6):1-18.
    Within Kantian ethics and Kant scholarship, it is widely assumed that autonomy consists in the self-legislation of the principle of morality. In this paper, we challenge this view on both textual and philosophical grounds. We argue that Kant never unequivocally claims that the Moral Law is self-legislated and that he is not philosophically committed to this claim by his overall conception of morality. Instead, the idea of autonomy concerns only substantive moral laws, such as the law that one ought not (...)
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  6. Commitment and the Second-Person Standpoint.Janis Schaab - 2019 - Zeitschrift für Philosophische Forschung 73 (4):511-532.
    On Chang's voluntarist account of commitments, when we commit to φ, we employ the 'normative powers' of our will to give ourselves a reason to φ that we would otherwise not have had. I argue that Chang's account, by itself, does not have sufficient conceptual resources to reconcile the normative significance of commitments with their alleged fundamentally volitional character. I suggest an alternative, second-personal account of commitment, which avoids this problem. On this account, the volitional act involved in committing is (...)
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  7. Kantian Constructivism : A Restatement.Janis David Schaab - 2019 - Dissertation, St. Andrews
    This thesis provides a restatement of Kantian constructivism, with the aim of avoiding some of the objections and clearing up some of the ambiguities that have haunted previous versions of the view. I restate Kantian constructivism as the view that morality’s normativity has its source in the form of second-personal reasoning, a mode of practical reasoning in which we engage when we address demands person-to-person. By advancing a position about the source of moral normativity, Kantian constructivism addresses a metaethical question, (...)
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  8. Kant's Critique of Instrumental Reason.Markus Kohl - 2018 - Pacific Philosophical Quarterly 99 (3):489-516.
    Many commentators hold that in addition to the categorical imperative of morality, Kant also posits an objective law of non-moral practical rationality, 'the' Hypothetical Imperative. On this view, the appeal to the Hypothetical Imperative increases the dialectical options that Kantians have vis-a-vis Humean skepticism about the authority of reason, and it allows for a systematic explanation of the possibility of non-moral weakness of will. I argue that despite its appeal, this interpretation cannot be sustained: for Kant the only objective, universally (...)
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  9. Politically Correct: Von philosophischen Entgleisungen zu einer gereinigten Philosophie.Viatcheslav Vetrov - 2018 - Minima Sinica 2017 (1):1-26.
    Fully in accord with the Aristotelian confidence in things that are probable (even if not really likely to happen in the near future), the essay anticipates an interplanetary critique against geocentric ways of thinking peculiar to most humans on Earth: Japanese, Chinese, English, Germans, Russians, etc. who insist on using expressions like sunset and sunrise and thus heavily offend the feelings of anyone coming from planets that do not enjoy Earth’s proximity to the Sun. As this critique would not be (...)
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  10. The Normativity of Prudence.Markus Kohl - 2017 - Kant Studien 108 (4):517-542.
    Kant's account of “precepts of prudence” raises a striking interpretive puzzle. On the one hand, he presents such precepts as normative-practical rules; on the other hand, he relegates them to theoretical philosophy. I argue that to render these two strands coherent, we must assume that our empirical nature is a source of normativity for us: prudence is normative for us just because we have an “unconditional” empirical desire for obtaining happiness, a maximum of pleasant sensations. Since rules of prudence cognize (...)
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  11. Significance and System: Essays on Kant's Ethics.Mark Timmons - 2017 - New York: Oup Usa.
    This collection features 10 essays on a variety of topics in Kant's ethics. Part 1 addresses questions about the interpretation and justification of the categorical imperative. Part 2 is concerned with the doctrine of virtue, while part 3 delves into various issues pertaining to Kant's moral psychology of evil.
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  12. Kant's Theory of Motivation: A Hybrid Approach.Benjamin S. Yost - 2017 - Review of Metaphysics 71 (2):293-319.
    To vindicate morality against skeptical doubts, Kant must show that agents can be moved to act independently of their sensible desires. Kant must therefore answer a motivational question: how does an agent get from the cognition that she ought to act morally to acting morally? Affectivist interpretations of Kant hold that agents are moved to act by feelings, while intellectualists appeal to cognition alone. To overcome the significant shortcomings of each view, I develop a hybrid theory of motivation. My central (...)
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  13. Momente der Freiheit.Ina Goy - 2016 - Kant-Studien Ergänzungshefte 193:149-174.
    Among the most important controversies about the form and content of the table of the categories of freedom are the questions, first, what the table of the categories of freedom is about; second, if the categories of freedom have moral content or if they can be morally indifferent; and third, if the categories of freedom are a priori unconditioned or a posteriori conditioned concepts. I will argue, first, that the categories of freedom thematize particular aspects of determining grounds of human (...)
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  14. Quid mihi?Konrad Utz - 2016 - Deutsche Zeitschrift für Philosophie 64 (2):213-227.
    Kant did not explain the method of his foundation of ethics expressly. However, we can comprehend it as the demonstration of the originality of morality. For morality cannot be derived from anything non-moral – such a relation of derivation would destroy it. Therefore, there cannot be a justification or proof of morality in the strong sense, there can only be a “groundwork”, as the term “Grundlegung” is normally translated in English. This groundwork or grounding consists in disclosing the place or (...)
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  15. Is Self-Legislation Possible?: Kantian Ethics after Anscombe.Reshef Agam-Segal - 2013 - In Margit Ruffing, Claudio La Rocca, Alfredo Ferrarin & Stefano Bacin (eds.), Kant Und Die Philosophie in Weltbürgerlicher Absicht: Akten des Xi. Kant-Kongresses 2010. De Gruyter. pp. 3-14.
    Anscombe criticism of Kant on Self-Legislation.
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  16. A Splitting “Mind-Ache”.Reshef Agam-Segal - 2013 - Journal of Philosophical Research 38:43-68.
    I problematize the notion of self-legislation. I follow in Elizabeth Anscombe’s footsteps and suggest that on a plausible reading of Kant, he does not so much misidentify the sources of moral normativity, as fail to identify any such sources in the first place: The set of terms with which the Kantian is attempting to do so is confused. Interpreters today take Kant’s legal language to be merely metaphorical. The language of ‘self-legislation,’ in particular, is replaced by such interpreters with a (...)
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  17. Kantian and Consequentialist Ethics: The Gap Can Be Bridged.Scott Forschler - 2013 - Metaphilosophy 44 (1-2):88-104.
    Richard Hare argues that the fundamental assumptions of Kant's ethical system should have led Kant to utilitarianism, had Kant not confused a norm's generality with its universality, and hence adopted rigorist, deontological norms. Several authors, including Jens Timmermann, have argued contra Hare that the gap between Kantian and utilitarian/consequentialist ethics is fundamental and cannot be bridged. This article shows that Timmermann's claims rely on a systematic failure to separate normative and metaethical aspects of each view, and that Hare's attempt to (...)
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  18. Kant's Non-Aristotelian Conception of Morality.Reshef Agam-Segal - 2012 - Sounthwest Philosophy Review 28 (1):121-133.
    Interpreters today often take Kant’s practical philosophy to share some of the basic insights of Aristotle’s. Such, for instance, is the main tone of Christine Korsgaard’s reading. I make a case for a different, non-Aristotelian, reading of Kant’s moral philosophy. In particular, I distinguish between two senses of self-legislation: Aristotelian and Kantian. Aristotelian self-legislation is a general project we are involved in as humans, and in which we determine the organizing principle of our practical life. Every action of ours takes (...)
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  19. The Problem of Obligation, the Finite Rational Will, and Kantian Value Realism.Anne Margaret Baxley - 2012 - Inquiry: An Interdisciplinary Journal of Philosophy 55 (6):567-583.
    Abstract Robert Stern's Understanding Moral Obligation is a remarkable achievement, representing an original reading of Kant's contribution to modern moral philosophy and the legacy he bequeathed to his later-eighteenth- and early-nineteenth-century successors in the German tradition. On Stern's interpretation, it was not the threat to autonomy posed by value realism, but the threat to autonomy posed by the obligatory nature of morality that led Kant to develop his critical moral theory grounded in the concept of the self-legislating moral agent. Accordingly, (...)
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  20. Review: Engstrom, The Form of Practical Knowledge: A Study of the Categorical Imperative. [REVIEW]Katerina Deligiorgi - 2012 - Kantian Review 17 (2):369-374.
  21. From Supervenience to “Universal Law”: How Kantian Ethics Became Heteronomous.Scott Forschler - 2012 - In Dietmar Heidemann (ed.), Kant Yearbook 4 (Kant and Contemporary Moral Philosophy). Berlin: De Gruyter. pp. 49-67.
    In his Groundwork of the Metaphysics of Morals, Kant’s desiderata for a supreme principle of practical reasoning and morality require that the subjective conditions under which some action is thought of as justified via some maxim be sufficient for judging the same action as justified by any agent in those conditions. This describes the kind of universalization conditions now known as moral supervenience. But when he specifies his “formula of universal law” (FUL) Kant replaces this condition with a quite different (...)
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  22. Lawrence Jost and Julian Wuerth , Perfecting Virtue: New Essays on Kantian Ethics and Virtue Ethics, Cambridge: Cambridge University Press, 2011, Pp. xiv+308, ISBN 978-0-521-51525-2 US$90. [REVIEW]Robert B. Louden - 2012 - Kantian Review 17 (1):161-166.
  23. Kant's Self-Legislation Procedure Reconsidered.Adrian M. S. Piper - 2012 - Kant Studies Online 2012 (1):203-277.
    Most published discussions in contemporary metaethics include some textual exegesis of the relevant contemporary authors, but little or none of the historical authors who provide the underpinnings of their general approach. The latter is usually relegated to the historical, or dismissed as expository. Sometimes this can be a useful division of labor. But it can also lead to grave confusion about the views under discussion, and even about whose views are, in fact, under discussion. Elijah Millgram’s article, “Does the Categorical (...)
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  24. Is Kant a Moral Constructivist or a Moral Realist?Paul Formosa - 2011 - European Journal of Philosophy 21 (2):170-196.
    The dominant interpretation of Kant as a moral constructivist has recently come under sustained philosophical attack by those defending a moral realist reading of Kant. In light of this, should we read Kant as endorsing moral constructivism or moral realism? In answering this question we encounter disagreement in regard to two key independence claims. First, the independence of the value of persons from the moral law (an independence that is rejected) and second, the independence of the content and authority of (...)
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  25. The relevance of cosmopolitanism for moral education.Michael S. Merry & Doret J. de Ruyter - 2011 - Journal of Moral Education 40 (1):1-18.
    In this article we defend a moral conception of cosmopolitanism and its relevance for moral education. Our moral conception of cosmopolitanism presumes that persons possess an inherent dignity in the Kantian sense and therefore they should be recognised as ends‐in‐themselves. We argue that cosmopolitan ideals can inspire moral educators to awaken and cultivate in their pupils an orientation and inclination to struggle against injustice. Moral cosmopolitanism, in other words, should more explicitly inform the work that moral educators do. Real‐world constraints (...)
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  26. Review of Christine Korsgaard's "Self-Constitution". [REVIEW]Sergio Tenenbaum - 2011 - Ethics 121 (2):449-455.
  27. Ethics Vindicated: Kant’s Transcendental Legitimation of Moral Discourse: Ermanno Bencivenga, 2007, Oxford University Press, pp.vii-189, ISBN: 978-0-19-530735-1, £32.99, HB. [REVIEW]Gary Banham - 2010 - Ethical Theory and Moral Practice 13 (1):111-112.
    This is a short review of a work by Bencivenga on Kant's ethics that argues for a view of Kant that treats his moral rules as not prescriptive but only transcendental and takes issue with this reading.
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  28. Reversal or retreat? Kant's deductions of freedom and morality.Jens Timmermann - 2010 - In Andrews Reath & Jens Timmermann (eds.), Kant's Critique of Practical Reason: A Critical Guide. Cambridge University Press.
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  29. Kant's Anatomy of Evil.Sharon Anderson-Gold & Pablo Muchnik (eds.) - 2009 - New York: Cambridge University Press.
    Kant infamously claimed that all human beings, without exception, are evil by nature. This collection of essays critically examines and elucidates what he must have meant by this indictment. It shows the role which evil plays in his overall philosophical project and analyses its relation to individual autonomy. Furthermore, it explores the relevance of Kant's views for understanding contemporary questions such as crimes against humanity and moral reconstruction. Leading scholars in the field engage a wide range of sources from which (...)
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  30. Phases of the ethical judgement seen from a viewpoint of motivism.Yusuke Kaneko - 2009 - Dissertation, University of Tokyo
    Although written in Japanese, 動機説の観点から見た倫理的判断の諸相(Phases of the ethical judgement)has formed my original ideas on action theory, ethics, and so on.
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  31. In defense of deontology and Kant: A reply to Van staveren.Mark D. White - 2009 - Review of Political Economy 21 (2):315-323.
    In this note, I respond to a recent article by Irene van Staveren (2007), in which she presents a case for virtue ethics, rather than deontology or consequentialism, as the most appropriate ethical foundation for ethics. Rather than taking issue with her positive arguments for virtue ethics, I argue in defense of deontology-or, more specifically, the moral philosophy of Immanuel Kant. I argue that, when properly understood, Kantian ethics should not be associated solely with formal rules and obligation, but that (...)
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  32. Review of Allen W. Wood, Kantian Ethics[REVIEW]Noell Birondo - 2008 - Notre Dame Philosophical Reviews 2008 (6).
    Two perennial doubts can linger in the minds of people working in the history of philosophy. Those who approach philosophical problems in a systematic, analytic spirit may come to think that work in the history of philosophy fails to amount to genuine philosophy; and those who are more historically-minded may come to think that the very same work fails to amount to genuine history. In this rich and rewarding new book, Allen Wood nevertheless succeeds in delivering a defense of Kantian (...)
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  33. “All Politics Must Bend Its Knee Before Right”: Kant on the Relation of Morals to Politics.Paul Formosa - 2008 - Social Theory and Practice 34 (2):157-181.
    Kant argues that morals should not only constrain politics, but that morals and politics properly understood cannot conflict. Such an uncompromising stance on the relation of morals to politics has been branded unrealistic and even politically irresponsible. While justice can afford to be blind, politics must keep its eyes wide open. In response to this charge I argue that Kant’s position on the relation of morals to politics is both morally uncompromising and yet politically flexible, both principled and practical. Kantian (...)
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  34. Vindicating Kant’s Morality.Robert Arp - 2007 - International Philosophical Quarterly 47 (1):5-22.
    Among others, four significant criticisms have been leveled against Kant’s morality. These criticisms are that Kant’s morality lacks a motivational component, thatit ignores the spiritual dimensions of morality espoused by a virtue-based ethics, that it overemphasizes the principle of autonomy in neglecting the communal context of morality, and that it lacks a theological foundation in being detached from God. In this paper I attempt to show that, when understood in the broader context of his religious doctrines and the overall philosophical (...)
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  35. Kantian Reasons for Reasons.Noell Birondo - 2007 - Ratio 20 (3):264-277.
    Rüdiger Bittner has recently argued against a Kantian ‘maxims account’ of reasons for action. In this paper I argue—against Bittner—that Kantian maxims are not to be understood as reasons for action, but rather as reasons for reasons. On the interpretation presented here, Kantian maxims are the reasons for an agent’s being motivated by whatever more immediate reasons actually motivate her. This understanding of Kantian maxims suggests a recognizably realist Kantian position in ethics.
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  36. On Audi's Marriage of Ross and Kant.Thomas Hurka - 2007 - In Mark Timmons, John Greco & Alfred R. Mele (eds.), Rationality and the Good: Critical Essays on the Ethics and Epistemology of Robert Audi. Oxford University Press. pp. 64-72.
    As its title suggests, Robert Audi’s The Good in the Right1 defends an intuitionist moral view like W.D. Ross’s in The Right and the Good. Ross was an intuitionist, first, in metaethics, where he held that there are self-evident moral truths that can be known by intuition. But he was also an intuitionist in the different sense used in normative ethics, since he held that there are irreducibly many such truths. Some concern the intrinsic goods, which are in turn plural, (...)
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  37. Good but not required?—assessing the demands of Kantian ethics.Jens Timmermann - 2005 - Journal of Moral Philosophy 2 (1):9-27.
    There seems to be a strong sentiment in pre-philosophical moral thought that actions can be morally valuable without at the same time being morally required. Yet Kant, who takes great pride in developing an ethical system firmly grounded in common moral thought, makes no provision for any such extraordinary acts of virtue. Rather, he supports a classification of actions as either obligatory, permissible or prohibited, which in the eyes of his critics makes it totally inadequate to the facts of morality. (...)
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  38. Back to Kant? No way.Charles Larmore - 2003 - Inquiry: An Interdisciplinary Journal of Philosophy 46 (2):260 – 271.
  39. Levinas-debatten: et punktum.Jens Saugstad - 2003 - Norsk Filosofisk Tidsskrift 38 (3):238-240.
  40. Autonome Vernunft oder moralische Sehkraft. Das epistemische Fundament der Ethik bei Immanuel Kant und Iris Murdoch.Andreas Trampota - 2003 - Stuttgart: Kohlhammer.
    Das Buch ist ein Beitrag zur aktuellen philosophischen Debatte über das anthropologisch-epistemologische Fundament moralischer Normen. Es werden zwei unterschiedliche Modelle vorgestellt: zum einen die Autonomie-Konzeption Kants, die auf dem Begriff des freien Willens gründet, der sich selbst dem Vernunftgesetz unterstellt; zum anderen die von Platon inspirierte Moralphilosophie Iris Murdochs, in der die moralische Sehkraft, die sich an der aufmerksamen Wahrnehmung des konkreten Einzelnen orientiert, im Mittelpunkt des guten Lebens steht. In der Auseinandersetzung mit den beiden Entwürfen werden deren Stärken und (...)
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  41. Why Kant’s Project Did Not Have to Fail.Lawrence Masek - 2002 - Proceedings of the American Catholic Philosophical Association 76 (Suppl.):253-264.
    This paper argues that Kant identifies what is morally good as what allows people to fulfill their essential purpose. In After Virtue, Alasdair MacIntyre contends that the Enlightenment project of justifying morality had to fail because Enlightenment thinkers did not treat moral judgments as teleological judgments. However, Kant claims in his Critique of Judgment that judging something to be good always refers to a purpose. I reconcile this claim with some passages from Kant’s writings that seem to contradict it, including (...)
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  42. Respekt og menneskeverd.Jens Saugstad - 2002 - Norsk Filosofisk Tidsskrift 37 (3):189-204.
  43. Die Lehre vom Begriff des Guten in der Kritik der praktischen Vernunft.Stefano Bacin - 2001 - In Ralph Schumacher, Rolf-Peter Horstmann & Volker Gerhardt (eds.), Kant und die Berliner Aufklärung: Akten des IX. Internationalen Kant-Kongresses. De Gruyter. pp. 131-140.
  44. Epistemologische Aspekte in Kants Moralphilosophie.Peter Baumann - 2001 - In Ralph Schumacher, Rolf-Peter Horstmann & Volker Gerhardt (eds.), Kant Und Die Berliner Aufklärung: Akten des Ix. Internationalen Kant-Kongresses. Bd. I: Hauptvorträge. Bd. Ii: Sektionen I-V. Bd. Iii: Sektionen Vi-X: Bd. Iv: Sektionen Xi-Xiv. Bd. V: Sektionen Xv-Xviii. De Gruyter. pp. 3-12.
    This paper discusses the close and complicated relation between 3 dimensions of Kant's theory of the pure will: the epistemological aspect (morality is a priori), the motivational aspect (moral motivation is free of sensual inclinations), the content-aspect (the categorical imperative as the supreme moral principle). Kant runs these 3 aspects together at times and it is necessary to consider them as independent parts of a complex theory.
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  45. Kant versus Levinas.Jens Saugstad - 2001 - Norsk Filosofisk Tidsskrift 36 (1-2):120-127.
  46. Kant and the Problem of Ethical Metaphysics.Anthony F. Beavers - 2000 - Philosophy in the Contemporary World 7 (2-3):11-20.
    The ethical philosophies of Kant and Levinas would seem, on the surface, to be incompatible. In this essay. I attempt to reconcile them by situating Levinas’s philosophy “beneath” Kant’s as its existential condition thereby addressing two shortcomings in each of their works, for Kant. the apparent difficulty of making ethics apply to real concrete cases, and, for Levinas, the apparent difficulty of establishing a normative ethics that can offer prescriptions for moral behavior. My general thesis is that the existential ethical (...)
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  47. Kant e il diritto di punire.Daniela Tafani - 2000 - Quaderni Fiorentini Per la Storia Del Pensiero Giuridico Moderno:55-84.
  48. Kant's Virtue Ethics: Robert B. Louden.Robert B. Louden - 1986 - Philosophy 61 (238):473 - 489.
    Among moral attributes true virtue alone is sublime. … [I]t is only by means of this idea [of virtue] that any judgment as to moral worth or its opposite is possible. … Everything good that is not based on a morally good disposition … is nothing but pretence and glittering misery. 1.
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  49. Ideal rule utilitarianism and the content of duty.J. Brenton Stearns - 1965 - Kant Studien 56 (1):53-70.
    This is an attempt to understand the ethics of leonard nelson as dealing with some of the same problems arising from kant's moral philosophy as have concerned the rule utilitarians in anglo-American philosophy. In particular, They share the attempt to provide a rationale for specific duties in terms of ends to be achieved, And they try to correct what they see as excessive rigidity and formalism in the kantian imperatives.
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