Thomas E. Hill, Jr., interprets and extends Kant's moral theory in a series of essays that highlight its relevance to contemporary ethics. He introduces the major themes of Kantian ethics and explores its practical application to questions about revolution, prison reform, and forcible interventions in other countries for humanitarian purposes.

The moral significance of preserving natural environments is not entirely an issue of rights and social utility, for a person’s attitude toward nature may be importantly connected with virtues or human excellences. The question is, “What sort of person would destroy the natural environment--or even see its value solely in cost/benefit terms?” The answer I suggest is that willingness to do so may well reveal the absence of traits which are a natural basis for a proper humility, self-acceptance, gratitude, and (...) appreciation of the good in others. (shrink)

Contemporary discussions of practical reason often refer vaguely to the Kantian conception of reasons as an alternative to various means-ends theories, but it is rarely clear what this is supposed to be, except that somehow moral concerns are supposed to fare better under the Kantian conception. The theories of Nagel, Gewirth, Darwall, and Donagan have been labeled “Kantian” because they deviate strikingly from standard preference models, but their roots in Kant have not been traced in detail and important differences may (...) go unnoticed. All this is not surprising, of course, because Kant’s conception of practical reason is inseparable from his ideas of freedom, which are notoriously difficult and controversial. It is hard enough to characterize these ideas accurately in Kantian terminology, harder still to explain them in terms of contemporary debates about reasons for action. (shrink)

The moral significance of preserving natural environments is not entirely an issue of rights and social utility, for a person’s attitude toward nature may be importantly connected with virtues or human excellences. The question is, “What sort of person would destroy the natural environment--or even see its value solely in cost/benefit terms?” The answer I suggest is that willingness to do so may well reveal the absence of traits which are a natural basis for a proper humility, self-acceptance, gratitude, and (...) appreciation of the good in others. (shrink)

In a morally perfect world we would not face many of the hard choices which confront us in the real world. If everyone were fully conscientious, moral dilemmas might still be posed by natural circumstances; but many of our most difficult and tragic choices would not arise. In particular, we would never need to decide whether we should ourselves do a lesser evil in order to prevent someone else from doing a greater one. Unfortunately we do not live in such (...) a perfect world. Through greed, malice, jealousy, false pride, or whatever, people are prepared to commit the most heinous crimes against innocent victims; and sometimes, it seems, they can be prevented only by means which no one would consider in the morally perfect world. One must choose among evils; doing a lesser evil oneself or allowing others to do an even greater evil. (shrink)

Is Kantian Ethics guilty of utopian thinking? First, potentially good and bad uses of utopian ideals are distinguished, then an apparent path is traced from Rousseau’s unworkable political ideal to Kant’s ethical ideal. Three versions of Kant’s Categorical Imperative are examined briefly for the ways that they may raise the suspicion that they manifest or encourage bad utopian thinking. In each case Kantians have available responses to counter the suspicion, but special attention is directed to the version that says “Act (...) on the maxims of a universally law–giving member of a kingdom of ends.” Interpretations vary, but here primary focus is on one contemporary reconstruction and development of this central idea. Several objections suggest that this idea encourages bad utopian thinking are briefly addressed: that we cannot count on everyone to follow ideal rules, that even conscientious people disagree in their moral judgments, and that theories that allow exceptions to familiar moral rules create a “slippery slope” to moral chaos. (shrink)

Contemporary discussions of practical reason often refer vaguely to the Kantian conception of reasons as an alternative to various means-ends theories, but it is rarely clear what this is supposed to be, except that somehow moral concerns are supposed to fare better under the Kantian conception. The theories of Nagel, Gewirth, Darwall, and Donagan have been labeled “Kantian” because they deviate strikingly from standard preference models, but their roots in Kant have not been traced in detail and important differences may (...) go unnoticed. All this is not surprising, of course, because Kant’s conception of practical reason is inseparable from his ideas of freedom, which are notoriously difficult and controversial. It is hard enough to characterize these ideas accurately in Kantian terminology, harder still to explain them in terms of contemporary debates about reasons for action. (shrink)

In a morally perfect world we would not face many of the hard choices which confront us in the real world. If everyone were fully conscientious, moral dilemmas might still be posed by natural circumstances; but many of our most difficult and tragic choices would not arise. In particular, we would never need to decide whether we should ourselves do a lesser evil in order to prevent someone else from doing a greater one. Unfortunately we do not live in such (...) a perfect world. Through greed, malice, jealousy, false pride, or whatever, people are prepared to commit the most heinous crimes against innocent victims; and sometimes, it seems, they can be prevented only by means which no one would consider in the morally perfect world. One must choose among evils; doing a lesser evil oneself or allowing others to do an even greater evil. (shrink)

Immanuel Kant defines virtue as a kind of strength and resoluteness of will to resist and overcome any obstacles that oppose fulfilling our moral duties. Human agents, according to Kant, owe it to ourselves to strive for perfect virtue by fully committing ourselves to morality and by developing the fortitude to maintain and execute this life-governing policy despite obstacles we may face. This essay reviews basic features of Kant’s conception of virtue and then discusses the role of emotions, a motive (...) of duty, exemplars, rules, and community in a virtuous life. Kant thinks that striving to be more virtuous requires not only respect for moral principles and control of our contrary emotions but also a system of legally enforced rules and communities of good persons. Exemplars and cultivated good feelings and emotions can also be useful aids along the way, but Kant warns us against attempting to derive our moral standards themselves from examples or feelings. The best any of us can hope for, in Kant’s view, is to make constant progress in our difficult struggle for moral perfection. (shrink)

Since Pope Leo XIII wrote Rerum Novarum, the Catholic Church, while opposing socialism, has adopted a skeptical and suspicious posture with regard to the free market. The popes have supported labor unions, the idea of a "just wage," and a variety of other interventions. Yet the economic recommendations of the Church have consistently proven counterproductive, and have apparently been devised without recourse to economic law. Papal economic teaching is filled with unstated assumptions which, if false, throw into question the moral (...) analysis based on them.Depuis que le Pape Léon XIII a écrit Rerum Novarum l’église catholique, bien qu’opposée au socialisme, a adopté une attitude sceptique et suspicieuse à l’égard du libre marché. Les papes successifs ont soutenu les syndicats, l’idée de « juste salaire », et une variété d’autres interventions. Jusqu’à présent les recommandations économiques de l’Eglise ont constamment été contreproductives et ont été promulguées sans égard vis-à-vis des lois économiques. L’enseignement économique des Papes est rempli d’hypothèses non formulées qui, si elles sont fausses, mettent en question l’analyse morale qu’elles sous-tendent. (shrink)

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This chapter describes and illustrates ideals of appreciation and positive expressions of respect in personal relationships and then argues that these are distinct from beneficence, that they are aspects of a full recognition of human dignity, and that they have important general and special implications for relationships involving persons with disabilities. The chapter emphasizes that especially among family, friends, and caregivers, proper respect for persons calls for positive affirmations and being open to appreciate the good in others and their lives (...) and that appreciating them is more than respecting them and caring for their comfort and happiness. Respect and appreciation for and by us, as persons with disabilities, requires confronting and changing cultural stigmas that undermine these morally important attitudes. (shrink)

Thomas E. Hill, Jr.; Servility and Self-Respect, The Monist, Volume 57, Issue 1, 1 January 1973, Pages 87–104, https://doi.org/10.5840/monist197357135.

This study investigated whether key constructs in Coyne's (1976 Coyne, J. C. 1976. Toward an interactional description of depression. Psychiatry, 39: 28–40. [Taylor & Francis Online], [Web of Science ®], [Google Scholar]) interpersonal theory of depression, namely excessive reassurance seeking and social support, combine to confer risk for future depressive symptoms. Consistent with hypotheses, excessive reassurance seeking interacted with changes in perceived social support to predict the prospective development of depressive symptoms. Furthermore, the interaction of excessive reassurance seeking and changes (...) in perceived social support were specific to the development of depressive symptoms, but not anxious symptoms. The implications of these results for the interpersonal theories of depression are discussed. (shrink)