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1

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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2

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

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3

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

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4

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

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5

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

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6

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

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7

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

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8

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

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9

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

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10

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

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11

Köhl, Harald. Kants Gesinnungsethik. Berlin: W. Gruyter, 1990.

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12

Kant's ethical thought. Cambridge: Cambridge University Press, 1999.

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13

Hill, Thomas E., ed. The Blackwell Guide to Kant's Ethics. Oxford, UK: Wiley-Blackwell, 2009. http://dx.doi.org/10.1002/9781444308488.

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14

E, Hill Thomas, ed. The Blackwell guide to Kant's ethics. Malden, MA: Wiley-Blackwell, 2009.

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15

Cohen, Hermann. Kants Begründung der Ethik. 3a ed. Hildesheim: G. Olms, 2001.

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16

Immanuel Kant's moral theory. Cambridge [England]: Cambridge University Press, 1989.

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17

Kant's system of rights. New York: Columbia University Press, 1990.

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18

Lutz, Koch. Kants ethische Didaktik. Würzburg: Ergon, 2003.

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19

Kants Moraltheologie: Ethische Zugänge zur Religion. Berlin: Lit, 2009.

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20

Velkley, Richard L. Freedom and the end of reason: On the moral foundation of Kant's critical philosophy. Chicago: University of Chicago Press, 1989.

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21

Meyer, Herbert. Kants transzendentale Freiheitslehre. Freiburg: K. Alber, 1996.

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22

Jha, Seema. Educationally relevant themes in Kant's moral philosophy. Dublin: University College Dublin, 1998.

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23

D, Miller R. An interpretation of Kant's moral philosophy. Harrogate: Duchy Press, 1993.

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24

Kant's ethics: The good, freedom, and the will. Boston: Walter de Gruyter, 2012.

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25

Moral self-regard: Duties to oneself in Kant's moral theory. New York: Routledge, 2001.

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26

Ware, Owen. Kant's Justification of Ethics. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198849933.001.0001.

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Kant’s arguments for the reality of human freedom and the normativity of the moral law continue to inspire work in contemporary moral philosophy. Many prominent ethicists invoke Kant, directly or indirectly, in their efforts to derive the authority of moral requirements from a more basic conception of action, agency, or rationality. But many commentators have detected a deep rift between the Groundwork for the Metaphysics of Morals and the Critique of Practical Reason, leaving Kant’s project of justification exposed to conflicting assessments and interpretations. In this major re-reading of Kant, Owen Ware defends the controversial view that Kant’s mature writings on ethics share a unified commitment to the moral law’s primacy. Using both close analysis and historical contextualization, Owen Ware overturns a paradigmatic way of reading Kant’s arguments for morality and freedom, situating them within Kant’s critical methodology at large. The result is a novel understanding of Kant that challenges much of what goes under the banner of Kantian arguments for moral normativity today.
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27

Baumgarten, Alexander Gottlieb. Baumgarten’s Philosophical Ethics. Editado por John Hymers. Bloomsbury Publishing Plc, 2023. http://dx.doi.org/10.5040/9781350192607.

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Alexander Baumgarten’s Ethica Philosophica (1740) served as a chief textbook of philosophical instruction in German universities for several decades, and was used by Immanuel Kant for his lectures on moral philosophy between 1759 and 1794. Now translated into English for the first time, John Hymers explores the extent of Baumgarten's influence on the development of German philosophy. Accompanied by an introduction to Baumgarten and his work, this translation features an explanation of the general importance of the Ethica Philosophica and its relation to Christian Wolff and G.F. Meier’s practical philosophy, together with its role in Kant’s lectures. First-time translations of elucidatory passages from the writings of Meier, Wolff, and Heinrich Köhler appear together with the relevant transcriptions of Kant’s lectures on ethics. Based on a thorough knowledge of the original text, Hymer's clear translation and supporting material makes it possible to distinguish Kant’s own remarks and insights from his attempts to expound and summarize Baumgarten’s ideas. This is a much-needed contribution for anyone working in the history of modern philosophy.
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28

Kant’s Theory of Emotion: Emotional Universalism. Palgrave Macmillan, 2015.

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29

Arroyo, Christopher. Kant’s Ethics and the Same-Sex Marriage Debate - An Introduction. Springer, 2018.

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30

Papish, Laura. Kant on Evil, Self-Deception, and Moral Reform. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190692100.001.0001.

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Kant on Evil, Self-Deception, and Moral Reform explores the cognitive dimensions of evil and moral reform in Immanuel Kant’s mature ethical theory. Its questions include what self-deception is for Kant, why and how it is connected to evil, and how we achieve the self-knowledge that should take the place of self-deceit. Crucial related issues discussed in the book include the role of hedonism in Kant’s practical philosophy, the adequacy of Kant’s theory of character, Kant’s accounts of moral weakness and moral strength, the alleged universality of evil in human nature, how social institutions and interpersonal relationships facilitate self-knowledge, and the role of the ethical community in moral reform. Working with both Kant’s core texts on ethics and materials less often cited within scholarship on Kant’s practical philosophy (such as Kant’s logic lectures), this book addresses a significant gap in the existing literature, which generally favors—but does not adequately discuss or defend—Kant’s repeat allusions to the idea that evil requires self-deceit. Through its exploration of how self-deceptive rationalization and self-cognition relate, respectively, to evil and its overcoming, this book investigates, defends, and provides a new lens for understanding Kant’s treatment of evil while engaging the most influential—and often scathing—of Kant’s critics.
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31

Timmons, Mark, ed. Oxford Studies in Normative Ethics Volume 11. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192856913.001.0001.

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This series aims to provide, on an annual basis, some of the best contemporary work in the field of normative ethical theory. Each volume features new chapters that contribute to an understanding of a wide range of issues and positions in normative ethical theory, and represents a sampling of recent developments in this field. This 11th volume brings together 13 new essays that collectively cover a range of fundamental topics in the field, including moral conscientiousness and moral wrongness; impartiality and the boundaries of morality; moral testimony; Kant’s categorical imperative; and ethical theories as methods of ethics.
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32

Stohr, Karen. Choosing Freedom. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197537817.001.0001.

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This book is a reader-friendly introduction to the ethical thought of Immanuel Kant. It is structured as a guide to living in accordance with Kantian ideals of rationality and freedom, despite our human flaws, failings, and weaknesses. The book draws on a wide selection of Kant’s writings so as to make his ethical framework accessible and thought-provoking for modern readers, as well as responsive to contemporary ethical concerns. Part One provides an overview of Kant’s general ethical framework, starting with his conception of freedom and his view of human nature. It covers his account of moral motivation, the three main formulations of his categorical imperative, key Kantian concepts like respect, autonomy, dignity, and love, and it also includes a broad overview of Kant’s entire system of duties. Part Two takes up Kant’s views on self-knowledge and moral assessment of ourselves and others. Part Three consists in an overview of seven crucial Kantian vices: servility, arrogance, contempt, gossiping, mockery, deceitfulness, and drunkenness. Part Four sets out five Kantian life goals—self-development, cheerfulness, reserve, beneficence, and gratitude, while Part Five focuses on Kant’s remarks on social relationships, including friendship, romantic encounters, politeness, and dinner parties. Part Six concludes with Kant’s argument for being hopeful about moral progress, even in the face of despair and disillusionment about the current state of the world. The book aims to present Kantian ethics as an appealing guide for life, one that emphasizes freedom, self-improvement, and optimism about the future.
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33

Varden, Helga. Sex, Love, and Gender. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198812838.001.0001.

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This book provides a comprehensive account of sex, love, and gender—the first of its kind—by engaging a seemingly unlikely ally: Immanuel Kant. To date, no scholar has considered Kant’s potential contributions to such an account; nor is this surprising. Kant explicitly views sexual activity as inherently morally problematic, maintaining as ethically permissible only heterosexual procreative sexual activity within the confines of legal marriage. Kant’s comments on sex, love, and gender are also diffused throughout his practical works—from his works on ethics and legal-political thought, to his works on aesthetics, teleology, history, religion, and anthropology—presenting a textual and philosophical obstacle to reconciling his accounts of human nature and of human rights and freedom into an integrated whole. Sex, Love, and Gender—A Kantian Theory takes on these challenges. It offers an innovative interpretation of Kant’s account of sex, love, and gender, which shows how his disparate references can be seen as parts of one coherent philosophical approach. The book also rehabilitates Kant’s theory by overcoming the philosophical mistakes and limitations of Kant’s own writings. The result is a philosophical understanding of the phenomenology of sex, love, and gender and core related moral (ethical and legal) issues such as sexual orientation, abortion, sexual or gender identity, marriage, erotica, sexual oppression, and trade in sexual services.
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34

Papish, Laura. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190692100.003.0001.

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In addition to offering a chapter-by-chapter outline of the book, this Introduction discusses the historical, textual, and philosophical reasons why scholarship on Kant’s theory of evil has tended to be, in comparison to scholarship on Kant’s ethics, less well-received and less frequently discussed. Special consideration is paid to two claims that have been subject to much criticism: Kant’s claim that evil is motivated by self-love, and Kant’s claim that there is an evil universally rooted throughout human nature. Finally, this Introduction comments on the growing interest in Kant’s theory of evil, and attributes this interest, in part, to Kant’s intriguing but opaque references to the idea that evil involves self-deception.
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35

Timmons, Mark. Kant's Doctrine of Virtue. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190939229.001.0001.

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This book is a reader’s guide to Kant’s final work in moral philosophy, The Doctrine of Virtue, Part II of the 1797 Metaphysics of Morals. The guide has five parts plus a conclusion. Part I, “Background,” includes two chapters: 1. “Life and Work” and 2. “Philosophical Background.” Part II, “General Introduction to The Metaphysics of Morals,” covers the introduction to the entire work and includes three chapters: 3. “On the Idea of and Necessity for a Metaphysics of Morals,” 4. “Mental Faculties, the Moral Law, and Human Motivation,” and 5. “Preliminary Concepts and Division of the Metaphysics of Morals.” Part III, “Introduction to The Doctrine of Virtue,” includes four chapters covering Kant’s dedicated introduction to the Doctrine of Virtue: 6. “The Doctrine of Virtue as a Doctrine of Ends,” 7. “General Ends that Are Also Duties,” 8. “Radical Evil and the Nature of Virtue,” and 9. “The Science of Ethics.” Part IV, “The Doctrine of Elements,” is devoted to Kant’s system of duties of virtue that represents his normative ethical theory. It contains six chapters: 10. “Perfect Duties to Oneself as an Animal Being,” 11. “Perfect Duties to Oneself Merely as a Moral Being,” 12. Imperfect Duties to Oneself,” 13. “Duties of Love to Other Human Beings,” 14. “The Vices of Hatred and Disrespect,” and 15. “Friendship.” Part V, “The Doctrine of Methods of Ethics and Conclusion,” includes chapter 16 “Moral Education and Practice.” The book’s conclusion reflects on the significance of The Doctrine of Virtue for understanding Kant’s ethics.
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36

Herman, Barbara. Kantian Commitments. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192844965.001.0001.

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The ten essays collected here represent a series of efforts to rethink many of the fundamentals of Kant’s ethics and to draw out some implications for moral theory and practice. The five essays of Part One revisit and revise several core pieces of Kant’s moral framework, offering a new understanding of the formulas of the categorical imperative, revisiting the idea of making exceptions, and deepening the contrast between Kant’s project and other deontologies (especially recent contractualisms). The key is to take seriously the idea that what Kant gives us is a theory of moral reasoning, with standards of validity and soundness that position moral judgment to explicate the connection between our rational natures and our duties. Part Two takes on some less familiar topics: the ideas behind Kant’s moralized view of history; the implications of a Kantian view of morality for social pluralism; the fit of Kant’s conception of moral psychology with theories of normal human development; the implausible argument about our duties to animals; and last, how to understand the place of the idea of the highest good in a morally good life. The overall aim of these essays is to show that we are far from having a settled account of core Kantian commitments and to initiate a program of inquiry to peel away assumptions brought to the texts that introduce questions their arguments were not meant to answer. The more straightforward readings of central arguments remove obstacles to appreciating Kantian theory’s ambition and scale.
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37

Wilson, Catherine. Kant and the Naturalistic Turn of 18th Century Philosophy. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192847928.001.0001.

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According to his own exposition, the chief targets of Kant’s critical philosophy were determinism, atheism, and materialism. These positions, a source of existential anxiety for his contemporaries, were associated with the eighteenth-century radical Enlightenment in Europe, whose representatives included Locke, La Mettrie, Buffon, Hume, Maupertuis, Holbach, Herder, and the Göttingen materialists. Appealing to the powers of nature and to empirical enquiry, these philosophers typically ridiculed academic metaphysics, rejected appeals to incorporeal substances, emphasized the animal-human continuum, grounded ethics and law in convention and utility, and challenged the legitimacy of worldly hierarchies and priestly authority. The present study focuses on Kant’s transcendental idealism and his theory of human nature. Reversing certain more familiar characterizations, it shows how the critical philosophy was intended to constitute a bulwark against a radical naturalism while leaving space for nonthreatening investigations in physics, chemistry, and the sciences of life. It substantiates earlier claims that Kant was, at best, a proponent of ‘moderate Enlightenment’, while offering a cleared pathway to comprehension through his famously complicated expositions. The reader is further encouraged to reflect critically on Kant’s philosophical relevance for us, given that our present concerns and anxieties are so different from his. The most progressive and humane positions, from our current perspective, with respect to scientific explanation, mind-body relations, altruism, economic and criminal justice, animals, women, warfare, non-Europeans, and evolution, were in fact held by Kant’s implied and declared opponents.
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38

Grenberg, Jeanine M. Kant's Deontological Eudaemonism. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192864383.001.0001.

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Abstract This book defends the idea that Kant’s virtue theory is best understood as a system of eudaemonism, indeed, as a distinctive form of eudaemonism that makes it preferable to other forms of it: a system of what this book calls Deontological Eudaemonism. In Deontological Eudaemonism, one achieves happiness both rationally conceived (as non-felt pleasure in the virtually unimpeded harmonious activity of one’s will and choice) and empirically conceived (as pleasurable fulfillment of one’s desires) only via authentic commitment to and fulfillment of what is demanded of all rational beings: making persons as such one’s end in all things. To tell this story of Deontological Eudaemonism, this book first, in Part I, defends the notion that Kant’s deontological approach to ethics is simultaneously (and, indeed, foundationally and most basically) teleological. Then, in Part II, it shows that the realization of an aptitude for the virtuous fulfillment of one’s obligatory ends provides the solid basis for simultaneous realization of happiness, both rationally and empirically conceived. Along the way, the book argues both that Kant’s notion of happiness rationally conceived is essentially identical to Aristotle’s conception of happiness as unimpeded activity, and that his notion of happiness empirically conceived is best realized via an unwavering commitment to the fulfillment of one’s obligatory ends.
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39

Cohen, Alix. Kant on the Moral Cultivation of Feelings. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198766858.003.0009.

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Kant’s ethics is traditionally portrayed as unequivocal on one issue: natural drives, including feelings, emotions, and inclinations, are intrinsically at odds with morality. However, this does not entail that there is no moral role for them in Kant’s ethics. For instance, he writes ‘while it is not in itself a duty to share the sufferings (as well the joys) of others, it is a duty to sympathize actively in their fate’ [6:456–7].This statement is not only in conflict with traditional portrayals of his ethics, but more importantly it may seem surprising for Kantian morality to endorse the claim that we have duties, albeit indirect, to cultivate feelings of sympathy in order to use them as a means to moral ends. The aim of this chapter is to spell out and defend the claim that the cultivation of certain emotions is one of our moral duties.
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40

Kosch, Michelle. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809661.003.0001.

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Chapter 1 introduces Fichte’s conception of material independence and describes its relation to psychological autonomy. It situates Fichte’s ethics in its historical context, highlighting some differences between Fichte’s view and Kant’s. Finally, it outlines the book and explains central methodological assumptions.
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41

Moran, Kate A. Kant's Ethics. Cambridge University Press, 2022.

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42

Moran, Kate. Kant's Ethics. Cambridge University Press, 2022.

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43

Kant's Ethics. Cambridge University Press, 2022.

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44

Silber, John. Kant's Ethics. De Gruyter, Inc., 2012.

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45

Herman, Barbara. The Moral Habitat. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192896353.001.0001.

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The Moral Habitat is a book in three parts that begins with an investigation of three understudied imperfect duties which together offer some important and challenging insights about moral requirements and moral agency: that our duties only make sense as a system; that actions can be morally wrong to do and yet not be impermissible; and that there are motive-dependent duties. In Part Two, these insights are used to launch a substantial reinterpretation of Kant’s ethics as a system of duties, juridical and ethical, perfect and imperfect, that can incorporate what we learn from imperfect duties and do much more. The system of duties provides the structure for what I call a moral habitat: a made environment, created by and for free and equal persons living together. It is a dynamic system, with duties from the juridical and ethical spheres shaping and being affected by each other, each level further interpreting the system’s core anti-subordination value initiated in Kant’s account of innate right. The structure of an imperfect duty is exhibited in a detailed account of the duty of beneficence, including its latitude of application and demandingness. Part Three takes up some implications and applications of the moral habitat idea. Its topics range from the adjustments to the system that would come with recognizing a human right to housing to meta-ethical issues about objectivity and our responsibility for moral change. The upshot is a transformative, holistic agent- and institution-centered, account of Kantian morality.
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46

Cholbi, Michael. Understanding Kant's Ethics. Cambridge University Press, 2016.

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47

Cholbi, Michael. Understanding Kant's Ethics. Cambridge University Press, 2016.

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48

Understanding Kant's Ethics. Cambridge University Press, 2016.

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49

Cholbi, Michael. Understanding Kant's Ethics. Cambridge University Press, 2017.

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50

Beiser, Frederick C. Jewish Writings, 1910–1915. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828167.003.0016.

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In the years 1910–1915 Cohen wrote on several topics related to Judaism and philosophy. One concerns the relationship between Kant’s philosophy and Judaism. Cohen argues that there is an inner affinity between them: that they show the same rationalism, the same ethics of duty, and the same devotion to autonomy. Another concerns the relationship between Spinoza and Judaism. Cohen now turns against Spinoza whom he once admired. He fears that Spinoza’s philosophy is giving aid to antisemitism because it offers the same interpretation of Judaism as the antisemites: both see Judaism as a strictly political doctrine having no abiding ethical ideals. During these years Cohen continues to defend Judaism against Christian misinterpretations, which claim that Judaism is a religion of the law rather than the spirit.
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