Thematische Bibliographien / Kant’s Ethics

Inhaltsverzeichnis

  1. Zeitschriftenartikel
  2. Dissertationen
  3. Bücher
  4. Buchteile
  5. Konferenzberichte

Auswahl der wissenschaftlichen Literatur zum Thema „Kant’s Ethics“

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Veröffentlicht am 18. Mai 2024

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Zeitschriftenartikel zum Thema "Kant’s Ethics"

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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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Dissertationen zum Thema "Kant’s Ethics"

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Chowdhury, Arun Kumar. „Paradigm Of Moral Action: A Comparative Study Between Kant And Bhagavadgita“. Thesis, University of North Bengal, 2020. http://ir.nbu.ac.in/handle/123456789/4346.

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Stephenson, Erik H. „The ethics of authenticity : Heidegger's retrieval of the Kantian ethic in Being and time“. Thesis, University of Ottawa (Canada), 2005. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=015480233&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Herman, Barbara. „Morality as rationality : a study of Kant's ethics /“. New York : Garland publ, 1990. http://catalogue.bnf.fr/ark:/12148/cb35536548c.

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Podray, Brad Andrew. „An Ethical Critique of the AAO Principles of Ethics and Code of Professional Conduct“. Master's thesis, Temple University Libraries, 2010. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/110206.

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Oral Biology
M.S.
The American Association of Orthodontists(AAO) adopted its Code of Ethics and Code of Professional Conduct in May of 1994. This document is meant to provide guidelines for ethical behavior amongst orthodontic professionals. Its main purpose is to protect the public from ethically unsound actions that could be committed by members of the AAO. All members of the AAO agree to abide by the Code, as stated within its preamble: "By accepting membership, all members assume an obligation of self-discipline above and beyond the requirements of laws and regulations, in accordance with these Principles." This study represents a critique of the AAO Code. As the field of medical ethics evolves, so must the documents that govern ethical behavior. The last revision took place in May of 2009 and the wording of the current document can be misinterpreted or abused. The current code leans heavily towards an Agent/Commercial model of practice, where the Orthodontist's role is influenced greatly by patient request and business ambitions. The purpose of this study was to utilize accepted schools of thought in ethical literature to do the following: (1) Point out ethical flaws and weak points in the AAO Code. (2) Present corrections for the Code in order to clarify potential points of contention. These corrections will articulate rules that promote a partnership between practitioner and patient. To accomplish these goals, the Code will be analyzed, line by line, for redundancies, faults, or potential misinterpretations. Principles and Advisory Opinions which can be improved upon will be labeled as "weak." All weak statements will be reformed in a manner where the weak aspects no longer play a role in the Code. The reformed statements will promote the Partnership model of practice in favor of Agent and Commercial models. The Conclusions of the study are as follows: (1) Principle I can be improved by changing it to the following phrase: Members shall be dedicated to providing the highest possible quality orthodontic care to his/her patients within standards commensurate with the accepted science and techniques of orthodontics, the clinical aspects of the patient's condition, and with due consideration being given to the needs and desires of the doctor and patient within a relationship based on partnership. (2)Advisory Opinion IE. should be changed to the following: A second opinion should include a diagnosis and treatment plan recommended to the patient. It must be honest and focus on the facts presented. It is unethical to propound a specific technique, philosophy, training or ability as superior without presenting scientific literature, at least summarized or simplified, to the patient to support claims made. A second opinion must disclose to the patient any conflict of interest of the member providing the opinion. (3) The phrasing of Advisory Opinion IF. is made stronger with the following wording: Patients should be informed of their oral health status without disparaging comments about the patient's prior treatment.(4) The phrasing of Advisory Opinion IG. is made stronger with the following wording: Members should inform their patients of their prognosis, any proposed treatment, and any reasonable alternatives, so that the patient understands their treatment decisions.
Temple University--Theses
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Kochupurayil, Shaji Abraham. „Pure morals for empirical beings : the anthropological aspects in Kant's ethics /“. Romae, 2007. http://opac.nebis.ch/cgi-bin/showAbstract.pl?sys=000253501.

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Subba, Gambhir Dhoj. „Kant's concept of imperative: critical analysis“. Thesis, University of North Bengal, 2019. http://ir.nbu.ac.in/handle/123456789/4037.

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Lockwood, Charles Evans. „The Religious Significance of Kant's Copernican Revolution“. Thesis, Harvard University, 2014. http://nrs.harvard.edu/urn-3:HUL.InstRepos:13070038.

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This dissertation argues that Immanuel Kant's critical philosophy must be understood as an attempt to hold together a robust commitment to divine transcendence and an affirmation of immanent human activity. This argument is developed through an examination of Kant's Copernican revolution, or his account of how human beings must play an active rather than merely passive role in the theoretical and practical domains. Kant's revolution involves an appeal to what can be called our self-legislation, or our role in giving ourselves laws that structure our cognition and volition. A persistent strand of interpretation has maintained that Kant's emphasis on our self-legislation, signaled through his Copernican revolution, rules out any significant role for religious or theological claims. Indeed, Kant is often seen as initiating a modern anthropocentric turn, marking the shift away from a pre-modern theocentric perspective. This dissertation shows, however, that rather than privileging either a God-centered or a human-centered perspective, Kant is instead concerned both with what the divine and human share and with what distinguishes them from one another, and this theme is borne out in Kant's theoretical philosophy, his practical philosophy, and his philosophy of religion. The dissertation is divided into three parts, each of which corresponds to one of Kant's famous three questions: What can I know? What should I do? What may I hope? These questions map on to Kant's theoretical philosophy, practical philosophy, and philosophy of religion, respectively. Kant sometimes added a fourth question: What is the human being? The dissertation suggests that Kant's answers to these first three questions involve an account of what it means to be a human being and thereby also serve to address his fourth question. This examination of Kant's Copernican revolution suggests that his anthropology is not a substitute for a discarded theology, but is itself theologically inflected. The dissertation draws on a number of works from Kant's mature corpus, including his three Critiques and Religion within the Boundaries of Mere Reason, as well as other works of his theoretical and practical philosophy, including the Prolegomena to Any Future Metaphysics and Groundwork of the Metaphysics of Morals.
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Kazarinov-Hawk, Kit. „Constructivism and the question of objectivity : Fichte's ethics as critique of Kant's“. Thesis, King's College London (University of London), 2013. https://kclpure.kcl.ac.uk/portal/en/theses/constructivism-and-the-question-of-objectivity(6ece2c4d-d1a3-4374-b3af-3ea4acc8ef3f).html.

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Central to Kant’s moral philosophy are the notions of autonomy and spontaneity, and their relation to reason and the understanding. Recent ‘constructivist’ readings of Kant’s ethics thus emphasise the role of the subject’s reflection in moral actions - reason is the only guarantor of the moral, and the right action must be worked out by the subject and consciously assented to. In contrast, for Fichte the moral is simply self-evident and immediately known to the subject. If Kant views the moral as requiring reflection and Fichte views the moral as immediate certainty, then it seems at first glance that the two are at loggerheads. Yet Fichte regarded himself as completing Kant’s Critical project by simply following through Kant’s thought to its fullest conclusions. Rather than dismissing Fichte’s claim to complete Kant’s philosophy, I suggest that paying close attention to Kant’s ethics reveals him to be closer to Fichte than is often recognized.
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Benson, Carolyn Jane. „Autonomy and purity in Kant's moral theory“. Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/937.

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Kant believed that the moral law is a law that the rational will legislates. This thesis examines this claim and its broader implications for Kant’s moral theory. Many are drawn to Kantian ethics because of its emphasis on the dignity and legislative authority of the rational being. The attractiveness of this emphasis on the special standing and capacities of the self grounds a recent tendency to interpret Kantian autonomy as a doctrine according to which individual agents create binding moral norms. Where this line is taken, however, its advocates face deep questions concerning the compatibility of autonomy and the conception of moral requirement to which Kant is also certainly committed – one which conceives of the moral law as a strictly universal and necessary imperative. This thesis has two main aims. In the first half, I offer an interpretation of Kantian autonomy that both accommodates the universality and necessity of moral constraint and takes seriously the notion that the rational will is a legislator of moral law. As a means of developing and securing my preferred view, I argue that recent popular interpretations of Kantian autonomy fail to resolve the tensions that seem at first glance to plague the concept of self-legislation, where what is at stake is the legislation of a categorical imperative. In the second half of this thesis, I examine the connections between my preferred interpretation of self-legislation and Kant’s dichotomisation of reason and our sensuous nature. I argue that some of the more harsh and seemingly unreasonable aspects of Kant’s moral philosophy can be defended by bringing to light the ways in which they are connected to his commitment both to the autonomy of the will and to developing a genuinely normative ethics.
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Starke, Steven Charles. „Kant's Just War Theory“. Scholar Commons, 2016. http://scholarcommons.usf.edu/etd/6398.

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The main thesis of my dissertation is that Kant has a just war theory, and it is universal just war theory, not a traditional just war theory. This is supported by first establishing the history of secular just war theory, specifically through a consideration of the work of Hugo Grotius, Rights of War and Peace. I take his approach, from a natural law perspective, as indicative of the just war theory tradition. I also offer a brief critique of this tradition, suggesting some issues that are endemic to these kinds of theories. From this general understanding, the version of Kant’s just war theory present in Brian Orend’s work War and International Justice: A Kantian Perspective, is explored and rejected as another traditional just war theory. Orend attempts to shoehorn Kant into a tradition which Kant rejects as ineffective, and poorly grounded. Orend’s work is not without merit, and his view is reconceptualized in the last chapter. If not a traditional just war theory, then either a new category of just war theory needs to be established, or the thesis ought to be rejected. Thus, the next task is to defend against the claim that Kant does not have a just war theory at all, as claimed by Howard Williams in his work Kant and the End of War. This is rejected as insufficiently nuanced in its interpretation of Kant, and also for resulting in principles contrary to Kant’s moral theory. This view is also utilized in a new manner in the last chapter. Prior to describing the new category of just war theory, I consider the general approach Kant had to war. To do this, I explore his philosophical approach on ever more specific areas of philosophical investigation. I conclude that Kant has a dynamic and progressive understanding of the concepts he investigated, including philosophy, humanity, ethics, politics, and, eventually, war. In the penultimate chapter, I establish what I call a universal just war theory. I consider and name the traits of both a traditional just war theory and a universal just war theory, using Marxist Communism as an explanatory example of universal just war theory. This provides an intellectual space for Kant’s theory to reside, which is also consistent with his philosophical approach. The last chapter is devoted to the explanation and application of Kant’s universal just war theory. I offer an overarching principle for Kant’ view of conflict and defend it as a universal just war theory. I also revisit the place Orend and Williams views’ have in a proper understanding of Kant on just war. I end with an application of Kant’s universal just war theory to previous conflicts, as a demonstration of the practical value of this view. Thus, through first a negative argument against current conceptions of Kant’s views of just war theory, and then a positive argument for Kant’s general philosophical approach and a new category of just war theory, I offer an interpretation of Kant on just war theory. I argue this interpretation is superior to previous ones, and recommends real world applications for just war theorists to utilize.
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Bücher zum Thema "Kant’s Ethics"

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Arroyo, Christopher. Kant’s Ethics and the Same-Sex Marriage Debate - An Introduction. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-55733-5.

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Ulrich, Steckmann, Ameriks Karl 1947-, Heinrichs Jan-Hendrik und Sturma Dieter, Hrsg. Kants Ethik. Paderborn: Mentis, 2004.

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Betzler, Monika, Hrsg. Kant's Ethics of Virtue. Berlin, New York: Walter de Gruyter, 2008. http://dx.doi.org/10.1515/9783110209655.

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Denis, Lara, und Oliver Sensen, Hrsg. Kant's Lectures on Ethics. Cambridge: Cambridge University Press, 2015. http://dx.doi.org/10.1017/cbo9781139567527.

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Kant, Immanuel. Kant's Foundations of ethics. 2nd ed: Agora Publications, 2007.

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Monika, Betzler, Hrsg. Kant's ethics of virtues. Berlin: Walter de Gruyter, 2008.

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Dignity and practical reason in Kant's moral theory. Ithaca: Cornell University Press, 1992.

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Sullivan, Roger J. An introduction to Kant's ethics. New York, NY: Cambridge University Press, 1994.

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An introduction to Kant's ethics. Cambridge: Cambridge University Press, 1994.

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Blosser, Philip. Scheler's critique of Kant's ethics. Athens: Ohio University Press, 1995.

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Buchteile zum Thema "Kant’s Ethics"

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Covell, Charles. „Kant’s Ethics“. In Kant and the Law of Peace, 16–31. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1057/9780230501867_2.

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Dierksmeier, Claus. „Kant’s Humanist Ethics“. In Humanistic Ethics in the Age of Globality, 79–93. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230314139_6.

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Banham, Gary. „Kant’s ‘Pre-Critical’ Ethics“. In Kant's Practical Philosophy, 8–36. London: Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230501188_2.

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Rotenstreich, Nathan. „On the Formalism of Kant’s Ethics“. In Kant’s Practical Philosophy Reconsidered, 49–62. Dordrecht: Springer Netherlands, 1989. http://dx.doi.org/10.1007/978-94-017-2016-8_3.

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Durán Casas, Vicente. „Immanuel Kant: Professor of Ethics“. In Law and Peace in Kant’s Philosophy, 93–106. Berlin, New York: Walter de Gruyter, 2008. http://dx.doi.org/10.1515/9783110210347.3.93.

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Rauscher, Frederick. „Naturalism in Kant’s Ethics: the Third Antinomy“. In Natur und Freiheit, herausgegeben von Violetta L. Waibel, Margit Ruffing und David Wagner, 2069–76. Berlin, Boston: De Gruyter, 2018. http://dx.doi.org/10.1515/9783110467888-196.

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Martins, António Manuel. „Williams’ Critique of Kant’s Foundation of Ethics“. In Law and Peace in Kant’s Philosophy, 643–54. Berlin, New York: Walter de Gruyter, 2008. http://dx.doi.org/10.1515/9783110210347.5.643.

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Henning, Tim. „Self-Defeating Moral Theories and Kant’s Doctrine of Right“. In Kantian and Sidgwickian Ethics, 40–58. New York and London : Routledge, 2020. | Series: Routledge studies in ethics and moral theory: Routledge, 2020. http://dx.doi.org/10.4324/9781351016995-4.

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Osei, Joseph. „Kant’s Contribution to Moral Evolution: From Modernism to Postmodernism“. In The Ethics of Subjectivity, 24–42. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137472427_3.

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Ophir, Adi. „The Ideal Speech Situation: Neo-Kantian Ethics in Habermas and Apel“. In Kant’s Practical Philosophy Reconsidered, 213–34. Dordrecht: Springer Netherlands, 1989. http://dx.doi.org/10.1007/978-94-017-2016-8_13.

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Konferenzberichte zum Thema "Kant’s Ethics"

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Kirabaev, Nur, und Sergei Nizhnikov. „Worldview and Health in I. Kant’s Ethics Theology“. In 5th International Conference on Contemporary Education, Social Sciences and Humanities - Philosophy of Being Human as the Core of Interdisciplinary Research (ICCESSH 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200901.001.

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Tetyuev, Leonid. „H. Cohen and E. Cassirer: the Foundations of Kant’s Ethics“. In Proceedings of the 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccessh-19.2019.13.

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Camenzind, S. „57. Objectification and its relation to Kant’s moral philosophy“. In 14th Congress of the European Society for Agricultural and Food Ethics. The Netherlands: Wageningen Academic Publishers, 2018. http://dx.doi.org/10.3920/978-90-8686-869-8_57.

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Pustovit, S. V. „IMPERATIVE OF SELF-VALUE FOR THE REPRESENTATIVES OF LIFE“. In SAKHAROV READINGS 2021: ENVIRONMENTAL PROBLEMS OF THE XXI CENTURY. International Sakharov Environmental Institute, 2021. http://dx.doi.org/10.46646/sakh-2021-1-85-88.

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The article considers the theoretical prerequisites and foundations for the formation of the imperative of selfvalue of representatives of life in the context of modern environmental ethics. It is concluded that all subjects of life have intrinsic value, and the goal of the new ecological ethics is survival, the preservation of life in its various forms based on the recognition of their intrinsic value. The deontology of I. Kant, the ethics of intersubjectivity of J. Habermas, the principle of responsibility of G. Jonas, the concept of holistic ethics and the common world of all living beings of K.-M. Meyer-Abich are considered as theoretical foundations of self-value imperative.
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Guo, Y. „84. Kant on food, physical satisfaction or humanity choice?“ In 14th Congress of the European Society for Agricultural and Food Ethics. The Netherlands: Wageningen Academic Publishers, 2018. http://dx.doi.org/10.3920/978-90-8686-869-8_84.

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Kuzubova, Tamara. „FREUD ABOUT ETHICAL AS CULTURE SOURCE: "DIALOGUE" WITH KANT“. In 6th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS Proceedings. STEF92 Technology, 2019. http://dx.doi.org/10.5593/sgemsocial2019v/2.1/s06.013.

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Kryshtop, Ludmila. „Ethical Rigorism of Kant and Theological Moralism of Crusius“. In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.6.

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Babić, Mile. „The Crisis of Ethically Neutral Science“. In Međunardona naučna konferencija: Sistem nauke-faktor poticaja ili ograničavanja razvoja. Academy of Sciences and Arts of Bosnia and Herzegovina, 2021. http://dx.doi.org/10.5644/pi2021.200.15.

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Current crisis of morality in scientific and technical civilization leads us to a common ruin because modern science (which is free of morality) is inextricably linked to technology, and can therefore be called technoscience. As such, today it has a monopoly on knowledge of the world and therefore has the greatest power in history and is in tight collusion with the holders of power: the economy, politics, medicine, media, countries and multinational corporations. To have the greatest imaginable power (which, according to Kant, corrupts the freedom of mental reasoning), while being free from the morals that limit that power, means to turn the world into a world of the most modern barbarism and violence, destruction and self-destruction. Only morally responsible science is capable for future and it is the premise of a civilization capable of the future. Only responsible science can prevent science from turning into a comprehensive dogma. Therefore, science must be free from any ideology that depicts reality in black and white and thus produces vanity, hatred and violence. Global science requires a global ethos (global responsibility). Science cares about the truth that liberates us from lies and connects us into a single community. The fundamental ethical imperative primum non nocere (“first, do no harm”) is valid everywhere and forever. Ethically responsible science requires a change in the consciousness of the individual and a rediscovery of the idea of brotherhood. No human action should undermine and destroy existing reality, but rather improve it.
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Depcik, Christopher, Lou McKown und Matt LeGresley. „A Sustainable Approach to Advanced Energy and Vehicular Technologies at the University of Kansas“. In ASME 2009 International Mechanical Engineering Congress and Exposition. ASMEDC, 2009. http://dx.doi.org/10.1115/imece2009-10247.

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In the fall of 2008, the Department of Mechanical Engineering at The University of Kansas began a hybrid vehicle program as an undergraduate senior design project. The purpose of this class is to ensure that the students leaving the curriculum are learning about advanced energy and vehicular technologies to make them attractive candidates for the new wave of energy related jobs. Future efforts of this project will follow the pathway of the Department of Energy’s Strategic Approach to Energy Security while keeping objectives realistic and costs manageable. From the first meetings with the students, a sustainable architecture was set as the approach to the project. The student’s definition of sustainability draws from others mentioned in the literature and illustrates the application of engineering techniques to solving real-world problems by holistically approaching the situation from five vectors of success: the environment, energy, economics, education and ethics. Each of these concepts individually addresses specific aspects of sustainability, shaped by the confluence of the ideals of people, planet, and prosperity. Moreover, it is through the multi-leveled application of the vectors of success that the students have developed the means to face the challenges of advanced hybrid automotive technologies. This paper describes the hurdles faced by the faculty and students upon starting this hybridization program, illuminating methods to minimize the costs involved with beginning a new vehicular program while maximizing the reward to the students and faculty. In particular, the recycling of an iconic vehicular platform, the Volkswagen Super Beetle, has stimulated enthusiasm in the program while also providing a reasonable baseline vehicle. In addition, the reclamation of such a vehicle is inherently economically and environmentally friendly. This has significantly reduced the start-up expenses of the project by taking advantage of a discarded and underutilized resource. Since a hybrid vehicle is a complex electro-mechanical and aerodynamic system, the success of the program ultimately relies upon building relationships with faculty members across many disciplines. As a result, this paper illustrates novel methods of synergy in order to exemplify how multiple disciplines can work independently, yet with a common goal. Furthermore, this work describes the inclusion of energy technologies often not associated with production vehicles, such as solar and wind power. Finally, the authors demonstrate how the five vectors of sustainability fit within the program to ensure continuing success of the curriculum.
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Zoshak, John, und Kristin Dew. „Beyond Kant and Bentham: How Ethical Theories are being used in Artificial Moral Agents“. In CHI '21: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2021. http://dx.doi.org/10.1145/3411764.3445102.

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