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1
Gowans, Christopher W. „Kant’s Impure Ethics“. International Philosophical Quarterly 41, Nr. 3 (2001): 363–69. http://dx.doi.org/10.5840/ipq200141321.
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Cassidy, Lisa. „Teaching Kant’s Ethics“. Teaching Philosophy 28, Nr. 4 (2005): 305–18. http://dx.doi.org/10.5840/teachphil200528445.
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RAMOSE, Mogobe. „Ubu-ntu ethics in dialogue with Kant’s deontic ethics“. Estudos Kantianos [EK] 9, Nr. 2 (19.01.2022): 33–52. http://dx.doi.org/10.36311/2318-0501.2021.v9n2.p33.
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“Kant’s second thoughts on race” is our gateway to the dialogue between the ethics of ubu-ntu and his deontic ethics. The thesis defended in the dialogue is that Kant’s quasi-absolute prohibition on revolution to bring about a new state dispensation changes into an endorsement of an ethical revolution in pursuit of truth, justice and peace both in the national and the international domains.
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Trotsak, Alexey. „‘Kingdom of Ends’ as Economic Model: Whether Transition is Possible?“ Kairos. Journal of Philosophy & Science 16, Nr. 1 (01.10.2016): 1–13. http://dx.doi.org/10.1515/kjps-2016-0006.
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Abstract The article considers the connection between ethics, in particular Kant’s practical philosophy, and economics. The author examines historical reasons for Kant’s ethic not to have become part of the economic discourse and interprets modern business processes from Kant’s perspective. The article aims to demonstrate the possibilities of applying the philosophical instruments of Kant’s morals to concrete economic issues.
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Stiening, Gideon. „„Womit aber hatten es dieKinder des Hauses verschuldet, daß er nur für dieKnechte sorgte?““. Kant-Studien 111, Nr. 2 (26.05.2020): 269–84. http://dx.doi.org/10.1515/kant-2020-0017.
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AbstractIn Schillerʼs On Grace and Dignity of 1794, his critique of the alleged ‘rigorism’ of Kantian ethics is particularly harsh: Kant has developed an ethic for “servants” that suppresses human nature for fear of it and does not reconcile it. The essay attempts to show that this critique is based on Schillerʼs double misunderstanding: a misunderstanding of the Kantian conception and a misunderstanding of its own alternative model. This analysis and interpretation of Schillerʼs critique of Kant’s ethics also leads to the realization that Schillerʼs idea of morality is ultimately more rigid than Kantʼs theory, which was so harshly criticized.
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Volkova, Vlada A. „Buddhist ethics in the context of western normative ethical theories: Deontology“. Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 23, Nr. 1 (21.03.2023): 4–8. http://dx.doi.org/10.18500/1819-7671-2023-23-1-4-8.
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Introduction. Сomparative studies conducted within the young discipline of Buddhist ethics have taken shape around the controversy between those researchers who see the consequentialist character of moral motivation in it and those who defend the similarity between Buddhist ethics and virtue ethics. Despite the fact that such major scholars as Damien Keown or Charles Goodman do not attach much importance to deontological features in Buddhist ethics, there is a small camp of researchers who defend the similarity between Buddhist teaching and deontology. Theoretical analysis. The purpose of this article is to critically examine the grounds on which it is possible to build a defense of comparing the ethics of Buddhism with Kant’s deontology. This analysis should answer the question why the deontological interpretation of Buddhist ethics currently has the least number of supporters. Conclusion. The conclusion is that Buddhist ethics proceeds from other metaphysical premises than Kant’s ethics, and by its nature does not accept the absolutization of moral rules, which is why it is problematic to consider it as a kind of deontological ethical theory. Nevertheless, such comparative studies contribute to a better understanding of both Buddhist teaching and, possibly, Kant’s ethical theory.
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AJEI, Martin Odei, und Katrin A. FLIKSCHUH. „Kantian ethics and African philosophy“. Estudos Kantianos [EK] 9, Nr. 2 (19.01.2022): 117–34. http://dx.doi.org/10.36311/2318-0501.2021.v9n2.p117.
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African philosophers have long engaged with Kant’s practical philosophy. Since the 1980s, much of this engagement has been with Kant’s anthropology of race and its role in the theoretical foundations of racism and European colonization. Our paper departs from this latter orientation by examining Ghanaian philosophical reflections on the Categorical Imperative, which Kant sets out as the supreme principle of practical reason. We assess this critique, and conclude that while the Ghanaian philosophers accept several aspects of Kantian ethics, they depart from Kant’s idealist metaphysics and associated dualistic conception of human nature. More specifically, while the Ghanaian philosophers accept Kant’s universalizability demands in relation to moral judgement, they also make a sustained case, contra Kant, in favour of the role of the emotions in moral motivation. The paper thus contributes to broader efforts underway to enrich the discourse on the reception of Kant’s philosophy in the global south.
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Osawa, Toshiro. „Kant’s Debt to Baumgarten in His Religious (Un‐)Grounding of Ethics“. Kant Yearbook 10, Nr. 1 (04.10.2018): 105–23. http://dx.doi.org/10.1515/kantyb-2018-0006.
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AbstractAlexander Gottlieb Baumgarten’s ethics had a significant influence on the formation of Kant’s ethics. The extent of this influence, however, has not been sufficiently investigated by existing Kant scholarship. Filling this gap, this paper aims to reveal Baumgarten’s substantial influence on the formation of Kant’s ethics, particularly the complex ways in which Kant’s ethics retains the concept of God as crucial for ensuring that his ethics persist under the scrutiny of reason. In a systematic comparison of the ethics of the two philosophers, I argue that Kant alters and yet accommodates several aspects of Baumgarten’s ethics in his own version of the system of ethics more thoroughly than has previously been perceived. More specifically, I argue, first, that Kant’s rejection of Baumgarten’s conception of “duties towards God” and his alternative notion that duties are recognized as if they were divine commands unveil his criticism of Baumgarten’s conception of how religion is situated in ethics. Second, I argue that Kant’s argument for the extension of pure reason for practical purposes discloses his critical response to Baumgarten’s optimistic assumption about the entirety of pure reason.
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Sudakov, Andrey K. „Ethico-Theology without Postulates: Questioning the Prehistory of Kant’s Philosophical Theology“. RUDN Journal of Philosophy 24, Nr. 4 (15.12.2020): 637–56. http://dx.doi.org/10.22363/2313-2302-2020-24-4-637-656.
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According to the prevailing opinion of the Kantian scholars, Kants critique of the traditional philosophical theology in the chapter of his Critique of Pure Reason dedicated to the ideal of reason motivated his rejection of transcendental theology in favor of a construction foundeв on postulates of reason. An examination of Kants sistematics of philosophical-theological disciplines reveals nonetheless some changeability of the borderlines of transcendental theology. This means that Kants critical arguments do not necessarily affect all kinds of trancendental theology, and allows us to investigate Kants reflection of the transcendental ideal if reason as a foundation for an alternative version of philosophical ethico-theology which does not need practical postulates. In the first Critique there is no ground for such a construction, because Kant's concept of virtue remains partly naturalistic at that time. The idea of a pure aprioristic ethics of duty as expounded by Kant later furnished the needed conceptual foundation for a concept already prepared in the theory of the ideal, asserting the reality of a transcendental-practical ideal as a prototype of moral will, as humanity in its comprehensively determined moral perfection, as the realm of ethical ends, and lastly, in an anticipation of the prototypical Christology of Kant's late treatise on religion, as the divine human person within us. Compared with this version of transcendental philosophical theology Kants ethico-theology of postulates should be legitimately determined as a form of natural theology.
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Furman, Marcin. „Immanuel Kant’s Ethics versus Max Scheler’s Ethics“. Analiza i Egzystencja 48 (2019): 43–63. http://dx.doi.org/10.18276/aie.2019.48-03.
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RAINSBOROUGH, Marita. „Kwame Gyekye’s Critical Dialogue with Kant’s Ethics and its Political Consequences“. Estudos Kantianos [EK] 9, Nr. 2 (19.01.2022): 53–68. http://dx.doi.org/10.36311/2318-0501.2021.v9n2.p53.
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In his philosophical exploration of Kants philosophy Gyekye focuses on his ethics. His theory of a moderate communitarianism, which recognizes the importance of individual rights, is based on Kant. In his concept of the person, Gyekye, in Kant’s tradition, presumes the individual’s moral autonomy, freedom, free will and the ability to choose without underestimating the importance of community for the development of personality. Kant’s theorems of human autonomy, freedom and dignity constitute his concept of natural law and thus human rights, to which Gyekye refers in his reasoning. Gyekye introduces Kant’s theorem of the autonomous subject into the philosophical debate on communitarianism. According to Gyekye, individual rights ought to be exercised based on responsibility for the community. Gyekye associates the primacy of society over individual law with the danger of tyranny in the political sphere. Through visions, ideas, ideals, and practices that exceed established communal frameworks, individuals make a decisive contribution to social changes and innovations. This allows for societal advancements at the different levels of communal life. The autonomous character of the individual is also basis for Gyekye’s political concept of a ‘meta-national’69 society and ‘nation-building’.70 Gyekye regards the individual as the essential political point of reference, not socalled ‘ethnicities’, which he characterizes as fictional entities. Gyekye aims to solve problems of multi-ethnic states, which cause internal and interstate tensions and conflicts both in the still relatively young states of Africa and in other parts of the world due to the increase in migration between cultures. It turns out that Kant’s theorems play an important role in the philosophy of Gyekye as a form of cultural borrowing in an intercultural dialogue that places Kant’s ideas in an African communitarian framework and transforms them decisively in a process of appropriation, offering a moral and political vision not only for Africa but for the world.
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Timmermann, Jens. „Kant’s Puzzling Ethics of Maxims“. Harvard Review of Philosophy 8 (2000): 39–52. http://dx.doi.org/10.5840/harvardreview2000814.
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Shin, Yong-Wook. „Moral Motivation and Kant’s Ethics“. Korean Society for the Study of Moral Education 32, Nr. 3 (30.09.2020): 63–85. http://dx.doi.org/10.17715/jme.2020.9.32.3.63.
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Cureton, Adam. „Reasonable Hope in Kant’s Ethics“. Kantian Review 23, Nr. 2 (16.05.2018): 181–203. http://dx.doi.org/10.1017/s136941541800002x.
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AbstractThe most apparent obstacles to a just, enlightened and peaceful social world are also, according to Kant, nature’s way of compelling us to realize those and other morally good ends. Echoing Adam Smith’s idea of the ‘invisible hand’, Kant thinks that selfishness, rivalry, quarrelsomeness, vanity, jealousy and self-conceit, along with the oppressive social inequalities they tend to produce, drive us to perfect our talents, develop culture, approach enlightenment and, through the strife and instability caused by our unsocial sociability, push us towards justice, political equality and the highest good. What are we to make of these arguments, which seem to rely on questionable empirical assumptions, invoke dubious claims about natural teleology and sit uncomfortably with fundamental aspects of Kant’s ethical framework? I suggest that the arguments reveal one of Kant’s deep and important insights about the moral life by partially describing what a good and virtuous person reasonably hopes for.
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Camenzind, Samuel. „Kantian Ethics and the Animal Turn. On the Contemporary Defence of Kant’s Indirect Duty View“. Animals 11, Nr. 2 (16.02.2021): 512. http://dx.doi.org/10.3390/ani11020512.
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Criticism of Kant’s position on our moral relationship with animals dates back to the work of Arthur Schopenhauer and Leonard Nelson, but historically Kantian scholars have shown limited interest in the human-animal relationship as such. This situation changed in the mid-1990s with the arrival of several publications arguing for the direct moral considerability of animals within the Kantian ethical framework. Against this, another contemporary Kantian approach has continued to defend Kant’s indirect duty view. In this approach it is argued, first, that it is impossible to establish direct duties to animals, and second, that this is also unnecessary because the Kantian notion that we have indirect duties to animals has far-reaching practical consequences and is to that extent adequate. This paper explores the argument of the far-reaching duties regarding animals in Kant’s ethics and seeks to show that Kantians underestimate essential differences between Kant and his rivals today (i.e., proponents of animal rights and utilitarians) on a practical and fundamental level. It also argues that Kant’s indirect duty view has not been defended convincingly: the defence tends to neglect theory-immanent problems in Kant’s ethics connected with unfounded value assumptions and unconvincing arguments for the denial of animals’ moral status. However, it is suggested that although the human-animal relationship was not a central concern of Kant’s, examination of the animal question within the framework of Kant’s ethics helps us to develop conceptual clarity about his duty concept and the limitations of the reciprocity argument.
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Roy, Nandita. „Applying Kant’s Ethics to Video Game Business Models“. Business and Professional Ethics Journal 40, Nr. 1 (2021): 109–27. http://dx.doi.org/10.5840/bpej202115106.
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This article expands on existing models of analyzing business ethics of monetization in video games using the concept of categorical imperatives, as posited by the philosopher Immanuel Kant. A model is advanced to analyze and evaluate the business logics of video game monetization using a Kantian framework, which falls in the deontological category of normative ethics. Using two categorical imperatives, existing models of game monetization are divided into ethical or unethical, and presented using the case example of Star Wars: Battlefront II (2017). This analysis aims to provide video game developers and businesses with ethical guidelines for game monetization which may also be profitable for them in the long term. Within the framework of video game monetization, a deontological analysis is relevant due to the fact that the game developer is engaged in a continuous role of making the game more playable/payable. This article applies Kantian business ethics to the context of a new sector, that of video game businesses, and thereby presents a broader ethical perspective to video game developers, which will help them monetize games in an ethical manner which is also profitable in the long run.
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Choi, Woosok. „Understanding the Complementary Relation between Duty Ethics and Virtue Ethics for Medical Practitioners*“. Korean Journal of Medical Ethics 23, Nr. 1 (März 2020): 39–56. http://dx.doi.org/10.35301/ksme.2020.23.1.39.
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This paper examines the ethics of medical professionals and argues that both duty ethics and virtue ethics are required of them. It is argued that Aristotle’s virtue ethics, which emphasizes practical excellence, does not conflict with Kant’s duty ethics, which holds that ethical conduct is justified on the basis of universal rules; instead, these two approaches to ethics are in fact complementary. The validity of this argument is found in the writings of E. Pellegrino, who believes that medical practitioners are necessarily ethical and that ethical practice is based on two things. First, according to Pellegrino, physicians must respond to the suffering of patients. The reason for this comes from our duty to uphold the dignified right of all human beings to be respected without exception and also from Kant’s categorical imperative, which demands that people be treated as ends-in-themselves rather than simply means to an end. Second, if the dignity of all human beings is important, then the dignity, not only of patients, but also that of medical practitioners, must be upheld. Pellegrino proposes virtue ethics, which requires excellence for the purpose of goodness, as a way of preserving human dignity. Thus, the relationship between physicians and patients should be embodied in the best practical wisdom on the basis of defending universal rules. It is the attitude of the practitioner to respond to the needs of the patient, and this response must be implemented with practical wisdom and respect between the practitioner and the patient. In the end, the professional ethics of Pellegrino is a virtue ethic that embraces duty ethics. According to Pellegrino, a physician’s medical practice is a defense of human dignity and a realization of a better life for individuals and communities. Thus, what is required of medical practitioners is both the categorical imperative and practical wisdom (phron?sis).
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Timmermann, Jens. „Autonomy, Progress and Virtue: Why Kant has Nothing to Fear from the Overdemandingness Objection“. Kantian Review 23, Nr. 3 (21.08.2018): 379–97. http://dx.doi.org/10.1017/s1369415418000201.
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AbstractIs Kant’s ethical theory too demanding? Do its commands ask too much of us, either by calling for self-sacrifice on particular occasions, or by pervading our lives to the extent that there is no room for permissible action? In this article, I argue that Kant’s ethics is very demanding, but not excessively so. The notion of ‘latitude’ (the idea that wide duty admits of ‘exceptions’) does not help. But we need to bear in mind (i) that moral laws are self-imposed and cannot be externally enforced; (ii) that ‘right action’ is not a category of Kantian ethics – there is a more and a less, and lack of perfection does not entail vice; and (iii) that only practice makes perfect, i.e. how much virtue can realistically be expected can vary from agent to agent. The principle that ‘ought’ is limited by ‘can’ is firmly entrenched in Kant’s ethical thought.
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Im, Seungpil. „The Secular and Religious Aspects of Kant’s Ethics - An Exposition through Kant’s Lectures on Ethics -“. Korean Journal of Philosophy 137 (30.11.2018): 53–77. http://dx.doi.org/10.18694/kjp.2018.11.137.53.
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Pollok, Konstantin. „Is Kant’s Ethics Metaphysically Naturalistic? Comments on Frederick Rauscher’s Naturalism and Realism in Kant’s Ethics“. Kantian Review 22, Nr. 3 (24.08.2017): 483–94. http://dx.doi.org/10.1017/s136941541700019x.
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Risepdo, Fakhmol, und Erina Sudaryati. „Kajian Filsafat Moral Kant Pada Kode Etik Auditor Internal Pemerintah“. Owner 7, Nr. 3 (01.07.2023): 1853–60. http://dx.doi.org/10.33395/owner.v7i3.1520.
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This study aims to analyze in depth the values of the code of ethics of government internal auditors (APIP) using moral philosophy studies. The research method used is a literature study of various types of research related to the code of ethics of APIP and study of moral philosophy in the last five years. This literature study uses research articles published in indexed journals on the Garuda portal and google scholar. Data is collected using keywords, such as: “government internal auditors (APIP)”, “moral philosophy”, “APIP’s code of ethics”, and others. The results of research show that the study of Kant’s moral philosophy can provide a deeper understanding of the fundamental meanings of the APIP’s code of ethics. Kant’s moral philosophy introduces an ethical obligation to measure morality through an action or deed. In the context of APIP’s code of ethics it can be seen that APIP’s good deeds are reflected by the correct implementation of the code of ethics.
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Guc, Josip. „Morality and legality in Kant’s ethics“. Theoria, Beograd 63, Nr. 2 (2020): 17–40. http://dx.doi.org/10.2298/theo2002017g.
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Differentiation of morality and legality is one of the fundamental topoi of Kant?s ethics. However, alongside it is often interpreted in too simple (and also sometimes wrong) manner, this differentiation does not demonstrate the whole complexity of Kant?s understanding of moral correctness of certain types of will determination. Thus the goal of this paper is to point out different kinds of morally relevant actions (which are not limited to morality and legality), and then to explain to which extend each of them can be understood as morally correct. For that purpose we will thoroughly consider the issue of determination of will, and then also some of the problematic interpretations of legality and morality, where as a specific issue arises the one of equating morality with autonomy and legality with heteronomy (especially in domestic philosophical works). The issue of different levels of moral correctness of action will also be examined concerning the phenomenon of moral feeling. Particular attention will be given to the role of the kind of action that refer to having direct inclination toward morally correct action, even though it is not directly determined by the moral law. The analysis of these issues brings us to conclusion that legality is satisfied by an action which is outwardly done in a way it would be done by an autonomously determined will. Considering this, the determination of morality precedes the determination of legality. Other way around can be detected only in the process of education.
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Mariña, Jacqueline. „The Religious Significance of Kant’s Ethics“. American Catholic Philosophical Quarterly 75, Nr. 2 (2001): 179–200. http://dx.doi.org/10.5840/acpq200175215.
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Rohlf, Michael. „Contradiction and Consent in Kant’s Ethics“. Journal of Value Inquiry 43, Nr. 4 (05.06.2009): 507–20. http://dx.doi.org/10.1007/s10790-009-9166-8.
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Timmons, Mark. „Necessitation and Justification in Kant’s Ethics“. Canadian Journal of Philosophy 22, Nr. 2 (Juni 1992): 223–61. http://dx.doi.org/10.1080/00455091.1992.10717279.
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In the Groundwork of the Metaphysic of Morals, Kant claims that hypothetical imperatives are analytic and that categorical imperatives are synthetic. This claim plays a crucial role in Kant’s attempt to establish moral ‘oughts’ as categorically binding on all rational agents, for by classifying moral statements according to this distinction, Kant hopes to uncover the sort of justification required to establish such statements. However, Kant’s application of the analytic/ synthetic distinction to imperatives is problematic. For one thing, this distinction was developed by Kant in connection with indicative, subject-predicate statements, which would seem to cast doubt on the idea that imperatives can be either analytic or synthetic. Moreover, Kant’s claim that hypothetical imperatives are analytic and categorical imperatives are synthetic seems to conflict with other claims in his moral works. For example, in the Groundwork, Kant claims that hypothetical imperatives are (compared to categorical imperatives) unproblematic since they can be established on the basis of experience (G, 419-20, 49-50). But this is incompatible with the idea that hypothetical imperatives are analytic, since presumably all analytic statements are a priori — established independently of experience.
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Bojanowski, Jochen. „Naturalism and Realism in Kant’s Ethics“. Kantian Review 22, Nr. 3 (24.08.2017): 463–74. http://dx.doi.org/10.1017/s1369415417000176.
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Zhang, Jenna. „Unethical Laws and Lawless Ethics: Right and Virtue in Kant’s Rechtslehre“. De Ethica 4, Nr. 2 (23.08.2017): 21–34. http://dx.doi.org/10.3384/de-ethica.2001-8819.174221.
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In this paper, I examine the relation between law and morality within the context of Kant’s late work The Metaphysics of Morals. I argue that Kant’s conception of the law is based on a fundamental distinction between Right and Virtue, which respectively correspond to his legal-political theory and moral philosophy. My analysis is two part: in the first part, I examine the relationship between the Doctrines of Right and Virtue within the Kantian architectonic; in the second, I evaluate two cases of adjudication in the Rechtslehre that exemplify the distinction between law and morality explicated in the preceding section. I begin by showing that Kant’s legal and moral philosophies are normatively distinct, insofar as Right and Virtue belong to incommensurable realms of freedom and necessity. From this distinction, I derive Kant’s conception of the legal state as principally concerned with external freedoms and the preservation of the lawful condition itself. The second part of this paper analyzes Kant’s views on two cases of criminal justice, revealing his prioritization of the political over independent ethical considerations in juridical decision-making. Here, the conceptual barrier between law and morality serves as a caveat against facile recourses to Kantian ethics as means of legitimizing juridico-political decisions.
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Iracheta Fernández, Francisco Javier. „Deber y finalidad en la ética de Kant“. Theoría. Revista del Colegio de Filosofía, Nr. 18 (01.07.2007): 165–89. http://dx.doi.org/10.22201/ffyl.16656415p.2007.18.347.
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In this article I intend to show that Kant’s ethics is teleological (ethics of purposes), in contraposition to what a venerable neo-aristotelic and neo-hegelian moral tradition thinks. It is true that law ideas and categorical imperative are central to Kant’s moral theory, and therefore, it can be classified as deontological. However, here I want to prove that Kant’s deontological moral philosophy can’t be appropriately understood without assuming that, at the same time, it is a teleological moral theory in a sense very similar to the one that makes aristotelian ethics teleological, namely, based on a purpose of the action that consists in the fulfilment of a flourishing and good life.
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Fasoro, Sunday Adeniyi. „Kant on Human Dignity: Autonomy, Humanity, and Human Rights“. Kantian journal 38, Nr. 1 (2019): 81–98. http://dx.doi.org/10.5922/0207-6918-2019-1-4.
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This paper explores the new frontier within Kantian scholarship which suggests that Kant places so much special importance on the value of rational nature that the supreme principle of morality and the concept of human dignity are both grounded on it. Advocates of this reading argue that the notion of autonomy and dignity should now be considered as the central claim of Kant’s ethics, rather than the universalisation of maxims. Kant’s ethics are termed as repugnant for they place a high demand on the universalisation of maxims as a universal moral principle. As a result, they argue that there is an urgent need to rescue Kant’s ethics from the controversies surrounding maxims and universalisability, and the best way to rescue his ethics is by “leaving deontology behind”. It must be left behind because the categorical imperative is not needed in order to rescue Kant’s ethics, as deontology is often overrated. Consequently, the highest duties of the human being are to ensure that his fellow human beings enjoy unhindered autonomy and receive the honour that their dignity duly deserves, as well as to look after their welfare and treat them with respect, regardless of their dispositions. I review recent literature to appraise this new frontier within Kantian scholarship. I also explore the works of philosophers, such as Herman, Korsgaard, Wood, Höffe, and, specifically, Hill, on Kant’s conception of human dignity in relation to its conception as autonomy, humanity, and the source of human rights.
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Bonadyseva, Polina R. „The Ethics of the Categorical Imperative. Lossky under the Influence of Kant“. Kantian journal 41, Nr. 4 (2022): 60–75. http://dx.doi.org/10.5922/0207-6918-2022-4-3.
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The Russian intuitivist philosopher Nikolay Lossky repeatedly admitted Kant’s substantial formative influence on him as a scholar. Moreover, Lossky was a disciple of the Russian Kantian Aleksander Vvedensky, and was one of the most successful translators of the first Critique. However, his own philosophical project is rather the opposite of the critical programme. While in the framework of Lossky’s epistemology the specificities of his reading of Kant have received a fair amount of attention in Russian scholarship, in the ethical field the Russian philosopher’s comments on Kant have passed largely unnoticed. My task is to reveal the link between Kant’s practical philosophy and Lossky’s ethics. A demonstration of the degree of Kant’s influence in this field will enlarge and concretise the current thinking about Lossky’s perception of Kant. We are looking at a whole range of parallels and borrowings. My comparative analysis focuses on the following aspects: 1) definition and uses of the term “categorical imperative”, 2) free will as the condition of the possibility of moral action, 3) the cause of moral evil, 4) the role of the idea of God in ethics. As a result, I reveal how Lossky used elements of Kant’s practical philosophy as conceptual, terminological and rhetorical resources in his theonomic ethics, and how the Russian philosopher interpreted them in line with his own doctrine. I argue that Lossky’s use of the Kantian moral terminology is incautious and debatable and point out several intersections of ethical argumentations in the light of its projection on radically different ontological and epistemological principles.
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Polo, Leonardo. „Ética socrática y moral cristiana“. Anuario Filosófico 40, Nr. 3 (18.09.2018): 549–70. http://dx.doi.org/10.15581/009.40.29249.
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This article compares certain aspects of Socratic ethics and of Christian morality. It stresses what Christian morality adds to Socratic ethics on the basis of Revelation, and surveys certain versions of Christian ethics which its author considers to be misguiding. In particular, the author notes defects in Luther’s, Kant’s and Fenelon’s ethical views, and in certain other views which stand in clear opposition to Christian ethics, such ad that of Nietzsche and other postmodern authors.
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Rozhin, David O. „Kant’s ethical-theological argument for God’s existence in Fyodor Golubinsky’s rational theology“. SHS Web of Conferences 161 (2023): 03004. http://dx.doi.org/10.1051/shsconf/202316103004.
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In the philosophy lectures of Fyodor Golubinsky (1797–1854)one can find among others the section “Ethical-theological Argument for God’s Existence according to Kant”. It is interesting that the Russian philosopher and theologian should take this ethical argument from Kant’s philosophy, seeing that it was unpopular at that time. Golubinsky goes as far as to shield Kant’s ethics from charges of egoism and prove that it is oriented against egoism. Kant’s argument for God’s existence is founded only upon his ethics since theoretical reason cannot prove God’s existence, but practical reason can. In the Critique of Pure Reason Kant claims that God is a regulative idea of reason, which has special meaning as a postulate in practical reason. This postulate arises when we speak about the Guarantor that can satisfy the main human requirement – achieving beatitude and, through it, moral perfection. Kant proves this by reasoning from people’s experience, namely that virtue during a person’s lifetime is not rewarded with corresponding happiness. Therefore, the one who can achieve this must exist. Golubinskiy took this reasoning as a proof of God’s existence. At first, he gives a free account whose original source is unknown, and then he gives two quotes from Kant’s works. Here it is important to understand two things: 1) the adequacy of this reception and 2) the source of Golubinsky’s free account. It is necessary therefore to compare Kant’s arguments for God’s existence which are given in his three Critiques with Golubinsky’s free account and try to reach clarity on these points.
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Eterović, Igor. „Grounding Responsibility to Future Generations from a Kantian Standpoint“. Environmental Ethics 43, Nr. 4 (2021): 315–37. http://dx.doi.org/10.5840/enviroethics202211433.
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The problem of responsibility to future generations is inherently related to responsibility for the environment. Attempting to provide a new grounding for the figuration of such responsibility, Hans Jonas used Immanuel Kant’s ethics as a paradigm of traditional ethics to provide a critique of their limitations in addressing these issues, and he found three crucial problems in Kant’s ethics (formalism, presentism, and individualism). Kant’s philosophy provides enough material for an answer to Jonas by building an account which 1) gives a teleological grounding of responsibility for the environment and consequently responsibility to future generations; 2) enables the establishment of collective responsibility towards the idea of moral progress, which includes future generations; and 3) answers Jonas’s challenge by extending moral concerns to other living and non-living beings and especially to future generations.
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Canning, Una P. „Public health ethics: a flawed view of Kant’s argument from autonomy“. Journal of Public Health 42, Nr. 4 (14.12.2019): e477-e481. http://dx.doi.org/10.1093/pubmed/fdz164.
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ABSTRACT Background This work explores the concept of morality as self-governing autonomy that has its origins in Immanuel Kant’s ethics. It investigates how a mistaken view of Kant’s ethics underpins a strand of debate in public health policy that is used to justify individual responsibility for health and well-being. Method Literature review. Results Applying a mistaken view of Kant’s ethics to current day public health problems is inappropriate. The work discusses the social determinants of health and the call by some in the field to adopt a Kantian approach to tackle the problems of poor health resulting from lifestyle choices. Conclusion The paper ends by arguing for a public health policy that is grounded in collaboration and for the adoption of Health in All Policies (HiAP).
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Belás, Ľubomír. „Kant’s ethics as practical philosophy: On philosophy of freedom“. Ethics & Bioethics 7, Nr. 1-2 (01.06.2017): 25–33. http://dx.doi.org/10.1515/ebce-2017-0007.
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Abstract The paper focuses on some important philosophical issues of Kant’s philosophical legacy, especially on Kant’s thoughts on man and his acting in community with other human beings, his fellows, (Conjectural Beginning of Human History) from the aspect of morality based on moral-practical terms and categories. The field of Kant’s practical-critical thoughts is not only unusually broad but also full of ideological dynamics offered in a precise and modern linguistic form. The paper claims that Kant offers his own answer for the fourth question “Was ist der Mensch” (“What is man?”), introduced in Logic (Kant, 1992, p. 538) and at the same it also introduces a historical dimension to the issue of man, included in his short writings, in a compact form.
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PIetras, Alicja. „Hans Wagner’s Transcendental Argument for the Idea of Human Dignity“. Forum Philosophicum 27, Nr. 2 (27.12.2022): 261–72. http://dx.doi.org/10.35765/forphil.2022.2702.15.
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Hans Wagner (1917–2000), using the achievements of German transcendental philosophy, gives a transcendental argument for the idea of human dignity. He claims that to ground the validity of human thinking and all its products (e.g. culture), we must accept the validity of the idea of human dignity. The structure of my paper is as follows: First, I consider what it means to give a transcendental justification of something. I reconstruct the neo-Kantian’s understanding of transcendental method. Then I argue that Wagner’s idea of human dignity as a foundation of every ethics and law is nothing other than a fruitful interpretation and continuation, perhaps only making explicit Kant’s main ethical ideas. To make this more clear I present the relation between Kant’s ethics and the material ethics of values and, following Wagner, I argue that grounding ethics on the idea of self-determination of human will does not necessarily lead to formalism in the form in which it was criticised by the representatives of the material ethics of values. Finally, I reconstruct Wagner’s argument for the claim that the idea of human dignity is a transcendental condition for the possibility of ethics and law in general.
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Laiho, Hemmo. „On taste as ethical-aesthetic notion in Kant“. SHS Web of Conferences 161 (2023): 04002. http://dx.doi.org/10.1051/shsconf/202316104002.
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It may be that Kant’s inherently communal concept of taste is a morally laden notion that blurs the line between the good and the beautiful, on the one hand, and moral evaluation and aesthetic appreciation, on the other. In particular, it can be shown how, on Kant’s view, moralistic factors, such as considerations of social appropriateness, enter into estimations of aesthetic value. Moreover, Kant’s tendency to overlap taste and morals suggests an underlying assumption operative in Kant’s aesthetics. According to this ‘decency assumption’, as I have termed it, taste is first and foremost a trait of people with certain supposedly refined socio-moral characteristics. Kant also seems to think that having good taste and a morally good character go hand in hand. Even though we do find separate sets of ultimate principles in Kant’s ethics and aesthetics, the aforesaid assumption nevertheless implies a shared ground between these two branches of philosophy and thereby links them tightly together, contrary to the common view that ethics and aesthetics are distinct enterprises. In addition, Kant’s morally laden conception of taste will be shortly examined in relation to the Enlightenment project as Kant saw it and our contemporary world.
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Schoellner, Karsten. „Monika Betzler (Hg.): Kant’s Ethics of Virtue“. Fichte-Studien 39 (2012): 177–84. http://dx.doi.org/10.5840/fichte20123910.
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Herrera, C. D. „APPLYING KANT’S ETHICS TO DECEPTIVE PSYCHOLOGICAL EXPERIMENTS“. Southwest Philosophy Review 12, Nr. 1 (1996): 257–69. http://dx.doi.org/10.5840/swphilreview199612125.
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Curran, Kyle. „Change and Moral Development in Kant’s Ethics“. Stance: An International Undergraduate Philosophy Journal 6 (2013): 21–28. http://dx.doi.org/10.5840/stance201363.
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Curran, Kyle. „Change and Moral Development in Kant’s Ethics“. Stance: an international undergraduate philosophy journal 6, Nr. 1 (17.09.2013): 21–28. http://dx.doi.org/10.33043/s.6.1.21-28.
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This paper is concerned with an ambiguous aspect of Kant’s ethics, namely, how moral change is possible. Kant conceives that change is possible, indeed desirable, without making clear the mechanism by which this change occurs. I conclude that one’s moral development must come about through the autonomous rationality of humanity. This allows for the moral law to be held at all times and for the rejection of immoral sentiments and inclinations. Further, it is constant soulsearching that allows one to keep a check on their maxims, facilitating the development of a moral disposition.
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Fredricks, Susan. „Teaching Ethics Through an Interactive Multidiscipline Communication Ethics Development Activity“. Teaching Ethics 18, Nr. 2 (2018): 149–59. http://dx.doi.org/10.5840/tej201910866.
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The purpose of this paper is to outline an ethics development activity that uses scenarios in university classes to further the knowledge, engagement, and enhancement of the ethical actions of the students. By starting with a brief review of the objective and use of scenarios in ethics research, the paper progresses to explain the activity, debrief the activity, and finally to provide an analysis of the activity with examples. Included in this activity are ways to incorporate a discussion of Kant’s Categorical Imperative Theories, NCA Credo of Ethical Communication (or any professional codes of ethics), and the use of videos for Milgram’s Blind Obedience and Stanford’s Prison studies—thus making this activity useful across all disciplines.
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Dmitrieva, Nina A., Andrey S. Zilber, Vadim A. Chaly, Alexander S. Kiselev und Polina R. Bonadyseva. „Kant’s Ethics in the Context of the Enlightenment. Report of the 12th Kant Readings Conference (Kaliningrad, 21-25 April 2019)“. Kantian journal 38, Nr. 4 (2019): 101–18. http://dx.doi.org/10.5922/10.5922/0207-6918-2019-4-5.
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This review covers the content of reports and discussions at the 12th Kant Readings Conference held in April 2019 and organised by the research unit of the Academia Kantiana of the Immanuel Kant Baltic Federal University, Kaliningrad. Traditionally, Kant Readings have been thematically universal, embracing all the areas of Kant’s legacy. This time the conference focused on practical philosophy, i.e. the historical grounds and modern significance of Kant’s ethical thought as compared to other philosophical projects of the Enlightenment era. Due attention was paid to the reception of the ethics of Kant and the Enlightenment by philosophers in Russia and the West. Breakout groups discussed aspects of interconnection between the Enlightenment ethics and esthetics as well as interdisciplinary problems at the interface of philosophy of politics and philosophy of education, including ways to counter various forms of intellectual enslavement. The possibilities of applying Kant’s ethical principles were discussed in close connection with the interpretation of the latest trends in the development of science and technology. It was noted that the intellectual and social communication environment of today has much in common with that of the Enlightenment era, which makes the philosophical strategy proposed during that era amenable to adaptation and development.
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Kaluža, Jernej. „Hume’s Empiricism versus Kant’s Critical Philosophy (in the Times of Artificial Intelligence and the Attention Economy)“. Információs Társadalom 23, Nr. 2 (01.07.2023): 67. http://dx.doi.org/10.22503/inftars.xxiii.2023.2.4.
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The article exposes how one of the most fundamental oppositions in the history of modern philosophy – the opposition between Hume’s empiricism and Kant’s critical philosophy – is embedded in the current debate on the impact of artificial intelligence (in particular, the algorithmic selection of content) on human society. Hume’s empiricism – with its deduction of subjectivity based on a process of habituation – corresponds to the functioning of recommending algorithms, while Kant’s idea of autonomous subjectivity corresponds to the ideals underlying today’s ethical attempts towards the regulation of artificial intelligence. According to such ethics, the use of empirical data can endanger humans; whereby our attention can be easily caught by sensationalist content and our autonomy replaced by the agency of machinic intelligence. However, as argued in the present article, such ethical positioning also reproduces the gap between the empirical reality and normative principles, which is why transcendental (Kantian) ethics should be supplemented with Hume’s immanent and practical reasoning.
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Krouglov, Alexei N. „On the Role of Gesinnung in Kant’s Ethics and Philosophy of Religion. Part I“. Kantian journal 38, Nr. 3 (2019): 32–55. http://dx.doi.org/10.5922/0207-6918-2019-3-2.
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Kant’s concept of Gesinnung reveals the whole range of its problematic potential when it has to be translated into other languages: there are no ready-made equivalents. The problem stems from the evolution of this concept in Kant himself from the pre-Critical (“mode of thinking”, “convictions”, “virtuousness”, “virtues”, “sentiments”, “inclinations”, “aspirations”) to the critical works and then in the Critical period in Religion within the Bounds of Bare Reason. Further problems arise from the complex pre-Kantian history of the concept of Gesinnung which influenced Kant’s philosophy. Among the sources that had a particularly strong impact both on the meaning of Kant’s concept of Gesinnung and on its perception the most important are various translations of the Bible — both into German and into Russian — as well as Latin works by A. G. Baumgarten and German works by C. A. Crusius and M. Mendelssohn. I have also included an overview of English versions of translations of Kant’s term Gesinnung (disposition, attitude, conviction, sentiment, comportment of mind, intention, Gesinnung) and their more important differences and have shown the unhistorical character of the translation arguments in modern English-speaking Kant scholarship which totally ignores pre-Kantian history and the context of Kant’s contemporaries. Proceeding from this study the next part of the article will offer my own interpretation of Kant’s concept of Gesinnung in the Critical period and suggest a uniform translation of the term into Russian with a corresponding grounding of my choice.
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WILLIAMS, GARRATH, und RUTH CHADWICK. „Responsibilities for Healthcare“. Cambridge Quarterly of Healthcare Ethics 21, Nr. 2 (29.02.2012): 155–65. http://dx.doi.org/10.1017/s0963180111000661.
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Many have complained that Kant’s ethics provides little specific guidance as to how we should act. In contemporary healthcare, professionals act in large-scale organizational contexts, with complex reward structures, and in many cases belong to professional bodies that determine the ethical obligations associated with particular roles.
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Bennington, Geoffrey. „Kant’s Open Secret“. Theory, Culture & Society 28, Nr. 7-8 (Dezember 2011): 26–40. http://dx.doi.org/10.1177/0263276411423036.
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It is argued that Kant’s claimed reconciliation of politics and ethics in the Appendix to ‘Perpetual Peace’ founders on an irreducible element of secrecy that no amount of ‘publicity’ could ever dissipate. This shows up figuratively in images of veiling, and more especially in the paradoxical ‘very transparent veil’ associated with British politics in a footnote to ‘The Contest of Faculties’. This figure suggests that the structure of the ‘public’ itself involves a kind of transcendental secrecy that cannot be ‘publicly’ overcome, and that public space therefore cannot become fully visible to itself. This structural problem, it is claimed, prevents Kant from securing his proposed distinctions between the ‘moral politician’ and the ‘political moralist’, and between ‘political prudence’ or expediency and ‘political wisdom’. A similar problem reappears in the supplementary ‘Secret Article’ that Kant includes in the second edition of ‘Perpetual Peace’, which specifies, ‘secretly’, that heads of state should take secret counsel from the open and public discussions of philosophers. In giving away this secret, even as he declares it to be a secret, Kant essentially repeats the gesture of revealing the violent origin of the state, shown in the ‘ Rechtslehre’ to be illegal, and in so doing condemns the philosopher at best to a kind of exile with respect to political time and space, a marginal place that is here aligned with the place of ‘ ius aequivocum’ addressed in the Appendix to the Introduction to the ‘ Rechtslehre’, where appeals to equity on the one hand and the right of necessity on the other are described as being inaudible in the system of public right. It is suggested that these marginal and equivocal places all show up an internal frontier in the transcendental account of public space, and that this frontier zone, the very place of politics, sets a limit to the prospects of Enlightenment itself. In conclusion, it is proposed that thinking through these problems would require less a turn toward ethics than a rereading of the concept of nature, on the basis of its Heraclitean penchant for hiding or veiling itself.
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Vasilieva, Marina Yu, und Dmitry G. Mironov. „B. Bolzano’s doctrine of the highest principle of morality“. Philosophy of the History of Philosophy 3 (2023): 226–43. http://dx.doi.org/10.21638/spbu34.2022.115.
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The purpose of the article is to analyze B. Bolzano’s doctrine of the highest moral law. To achieve this goal, the following tasks are solved: the variants of justification of the supreme moral law proposed by Bolzano are investigated; the context in which Bolzano’s ethical views were formed is clarified; finally, the Bolzano’s doctrine is compared with Kant’s theory of the categorical imperative. The methods of rational reconstruction and historical-philosophical comparisons are used. The article consists of six sections. The first section talks about the role that the doctrine of the highest moral principle played in the philosophy of Bolzano. In the second section, two possible formulations of the supreme moral law are proposed and two variants of the justification of these formulations found in the works of Bolzano are examined — “subjective” and “objective” justification. The third section clarifies the context: it talks about the influence of Bohemian Josephism on the philosophy of Bolzano, two ethical teachings are considered separately: the practical ethics of K. H. Seibt and the moral theology of A. Zippe. The fourth section deals with Bolzano’s criticism of some aspects of the ethical teachings of the Enlightenment: Bolzano believed that hedonism could not be the cornerstone of the doctrine of morals, and he found the moral theologians’ conception of the status of practical truths incorrect. The fifth section gives the assessment that Bolzano gave to Kant’s ethics, and also analyzes separately the reasons why Bolzano criticized Kant’s formulations of the categorical imperative. Finally, the sixth section clarifies some of the theses of the ethical theory of Bolzano, and also shows that the Bolzanian version of utilitarianism is able to cope with some of the problems of Kantian ethics.
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Palmquist, Stephen R. „Egalitarian Sexism: A Kantian Framework for Assessing the Cultural Evolution of Marriage (I)“. Ethics & Bioethics 7, Nr. 1-2 (01.06.2017): 35–55. http://dx.doi.org/10.1515/ebce-2017-0009.
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Abstract This first part of a two-part series exploring implications of the natural differences between the sexes for the cultural evolution of marriage assesses whether Kant should be condemned as a sexist due to his various offensive claims about women. Being antithetical to modern-day assumptions regarding the equality of the sexes, Kant’s views seem to contradict his own egalitarian ethics. A philosophical framework for making cross-cultural ethical assessments requires one to assess those in other cultures by their own ethical standards. Sexism is inappropriate if it exhibits or reinforces a tendency to dominate the opposite sex. Kant’s theory of marriage, by contrast, illustrates how sexism can be egalitarian: given the natural differences between the sexes, different roles and cultural norms help to ensure that females and males are equal. Judged by the standards of his own day and in the context of his philosophical system, Kant’s sexism is not ethically inappropriate.
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Bachmetjevas, Viktoras. „The Influence of Immanuel Kant’s Ethics on Søren Kierkegaard’s Ethical Stage“. Žmogus ir žodis 17, Nr. 4 (30.12.2015): 94–108. http://dx.doi.org/10.15823/zz.2015.30.
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