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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 BiologyM.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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Conrad, Judith. « Freiheit und Naturbeherrschung : zur Problematik der Ethik Kants / ». Würzburg : Königshausen und Neumann, 1992. http://catalogue.bnf.fr/ark:/12148/cb35598513f.
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Murphy, Kayla Christine. « Ethical crisis communication on social media| Combining situational crisis communication theory, stakeholder theory, & ; Kant's categorical imperatives ». Thesis, Gonzaga University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1600336.
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This guide was created to serve as a tool for crisis communications to assist in crafting ethical responses to crises using social media as the primary communications channel. The guide combines Stakeholder Theory (Freeman, 1984)—a management theory that focuses on the importance of different groups of people, not just shareholders—with Situational Crisis Communication (Coombs, 2007). The guide also adheres to two of Kant’s Categorical Imperatives as the ethical basis and marker. To create the guide, the author relied on archival, or documentary, research to provide the background information and theory to inform the creation of the guide. The guide is broken up into four parts—an overview of crisis communication, pre-crisis planning, active crisis communication, and post-crisis communication/reputation rebuilding. The guide is meant to be used as a tool, and is not an exhaustive how-to for handling a crisis.
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Hipolito, Jeffrey Nevin. « Extremes meet : Coleridge on ethics and poetics / ». Thesis, Connect to this title online ; UW restricted, 2001. http://hdl.handle.net/1773/9427.
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Noordraven, Andreas Albertus. « Kants morele ontologie historische oorsprong en systematische betekenis = Kants moralische Ontologie : historischer Ursprung und systematische Bedeutung / ». [Nijmegen : Rotterdam : de auteur] ; Erasmus University [Host], 2005. http://hdl.handle.net/1765/7013.
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Tafani, Daniela. « Christoph Andreas Leonhard Creuzer : la discussione della dottrina morale di Kant alla fine del Settecento / ». Genova : Erga, 1999. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=008933417&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Wilburn, Heather. « An Adornoesque Ethics : The Problem of Damaged Life ». OpenSIUC, 2014. https://opensiuc.lib.siu.edu/dissertations/863.
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The problem that my dissertation addresses is the connection between modern reason and the ethical failures of modernity. My project is centered against the background of Enlightenment reason's project of rationalization, from which I argue that modern conceptions of ethics are problematic because they involve an abstraction from the reality of suffering individuals. I take up Adorno's response to this problematic and show that ethical reflection needs to be restored to the physical world of particulars in their damaged state. Philosophically, I press the need to reflect on ethical conditions and the values of our moral theories. My overall objective is to show how an Adornoesque ethics can position us in a critical and resistant mode of thinking within actual sites of suffering and damage in late modern conditions.
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Sticker, Martin. « Common human reason in Kant : a study in Kant's moral psychology and philosophical method ». Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/7445.
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In my thesis I explain why the common, pre-theoretical understanding of morality is an important part of Kant's ethics, and I critically evaluate what the strengths and weaknesses are of doing ethics with the common perspective as a point of reference. In chapter 1, I discuss the significance of common rational capacities for the deduction in Groundwork III as well as for the Fact of Reason. Attention to the fundamental role of common rational capacities in the Second Critique reveals that Kant intends to provide further warrant for the Fact than its introspective self-evidence. In chapter 2, I discuss what it means for a rational agent to be endowed with common rational capacities. The agent has everything she needs to reason on her own about what she ought to do and act from rational judgements. Furthermore, I critically evaluate Kant's claim that his ethics spells out fundamental, pre-theoretical convictions. In chapter 3, I discuss Kant's conception of rationalizing (“Vernünfteln”). I analyse rationalizing as a process of self-deception in which an agent tries to justify or excuse violations of the moral law. This can lead to loss of the reliable use of common rational capacities. I discuss what help critical practical philosophy and moral education can afford against rationalizing. In chapter 4, I argue that Kant saw dialogical engagement with ordinary agents as an important way of obtaining data concerning the correct starting point of practical philosophy. Kant demands that whatever we get from dialog and observation has to be isolated from its contingent elements. I conclude that the main problem for Kant's method is how we can, on the one hand, exclude non-rational content, and, on the other hand, be open to what other agents actually have to say about morality.
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Oldham, Stephen. « Reason Leads : A Reconciliation in Ethics ». Honors in the Major Thesis, University of Central Florida, 2013. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/957.
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The use of reason appears to lead to divergent conclusions for what is right and what is good in human action. While reason is a central feature in ethical theory, there is a problem when that central feature does not lead to consistent conclusions about how to act in a given situation. Several philosophers have attempted to combine previous moral theories in order to provide a better template for human action. I contend that the use of reason is of vital import when determining the foundation for moral action and that moral theories, to be consistent with reason, should incorporate aspects of both non-consequentialist and consequentialist ethical theories. I argue that there is a unifying foundation presupposed by the moral theories of both Immanuel Kant and John Stuart Mill. Through the use of reason the theories of Kant and Mill can be reconciled to show that these theories can be combined when understanding the basic foundation that they share.B.A.
Bachelors
Arts and Humanities
Philosophy
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Lang, Gerald. « Other minds, others' interests : an essay on the foundations of ethics ». Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.310349.
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Hansson, Mats G. « Human dignity and animal well-being a Kantian contribution to biomedical ethics / ». Uppsala : Stockholm, Sweden : [Uppsala University] ; Distributor, Almqvist & ; Wiksell International, 1991. http://catalog.hathitrust.org/api/volumes/oclc/24766855.html.
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Valdez, Martín. « Wood, Allen W., Kantian Ethics, Nueva York : Cambridge University Press, 2008, 342 pp ». Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/119648.
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Lindholm, Lois. « Hospitality Fostering Integration : Reassessing Hospitality in Migration Ethics ». Thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-159946.
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This thesis analyses the concept of hospitality in the context of migration ethics. The underlying philosophical ideas of Kant, Levinas and Derrida are outlined and critically discussed. The use of hospitality in migration ethics as mainly a concern within the political dimension of society, devalues the concept and neglects the social dimension of hospitality. I argue that migration ethics should be more concerned with integration and that it is more relevant to speak of hospitality in relation to integration rather than migration, since hospitality has to do with interpersonal interactions. In order to view hospitality in the social dimension of society, I present some cases of interpersonal hospitality practiced today. Drawing from those examples whilst using a virtue ethics approach, I consider three virtues that I deem to be prerequisites for hospitality: courage, humility and patience. Hospitality is a rich and multi-layered concept and practice. I conclude that one such layer is hospitality fostering integration. That is, hospitality functioning as social cohesion with a potential to bring different parts together as a whole.
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Dumisic, Sanjin. « The Choice of Pre-Birth Genetic Modification : Through Kant´s Ethics in the 21st Century ». Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-123167.
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This essay discusses, departing from Kant’s deontological ethics, and deals with the ques- tion of which types of pre-birth genetic modification are acceptable from the perspective of Kant’s ethics theory? The conclusion is that Kant’s ethics can be in line with certain thera- peutic interventions. Yet the same ethics disapproves with any sort of pre-birth modifica- tion based on personal design, preferences and commodification of the process.
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Gerdts, Ben. « Dust, Ash, and the Sublime : Tracing Kant's Aesthetics in Cormac McCarthy's The Crossing and The Road ». Scholar Commons, 2010. https://scholarcommons.usf.edu/etd/1640.
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My thesis entails an examination into the presence of the sublime in two novels by Cormac McCarthy: his postmodern western The Crossing and his apocalyptic work The Road. I draw on Kant's aesthetic theory of the sublime, specifically focusing on the Dynamical and Mathematical sublime in relation to the settings of these two narratives. For the sake of brevity, I limit my study to nature's and religion's relation to the sublime in these works. Areas of particular interest to me include: a) How/why the characters of each novel appear unaffected by or even resigned to the lack of control or explanation concerning their surroundings and b) Whether the characters' sense of choice is dependent upon the presence of the sublime in their surroundings. At the thesis' conclusion, I suggest further routes for research, such as the potential connection between the aforementioned Kantian notion of human freedom and a burgeoning concept of morality in McCarthy's later novels, and perhaps a link from McCarthy's sublime and otherworldly slant to literary subgenres such as Magical Realism.
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AU, Laiwing. « 論康德的道德主體觀 ». Digital Commons @ Lingnan University, 2008. https://commons.ln.edu.hk/otd/16.
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康德的主體理論不但為西方的理性主義開出了一個新的領域，在近代中國儒學 的研究中更被視為一個重要的樞紐。康德的主體理論除了為日後相關的討論提 供了穩固的框架外，他對一些重要概念──諸如理性、道德的必然性等──的 反省和釐清，更為當世的相關討論帶來了突破性的發展和影響。當然，其道德 主體理論也有不少困難。本文分成四章，基於上述各點展開討論。
第一章為前言，旨在闡明康德對其它道德理論的抨擊，以顯康德對道德的看法 之獨特處。
第二章對康德的道德主體理論作系統性的闡釋。由康德的最高道德原則出發， 闡明當中的關鍵概念，例如：道德的無條件性與普遍性，從而帶出主體所具備 的實踐理性及自律性。康德於捍衛道德的普遍性及肯定人之主體性方面，成就 無容置疑。但另一方面，在其系統中，道德法則只能呈現為命令，亦不允許情 感的滲雜。康德的這種主體觀並非沒有困難。
本文的第三章則指出康德道德理論對主體的一些前設，並透過比較康德與王陽 明的道德理論，揭示康德的道德主體觀並非在所有文化下都為人接受。最後， 本章亦希望帶出道德主體觀與道德境界的密切關係，以點出不同道德主體觀的 意義。全文最後以第四章作結。
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Bachour, Omar. « Kantian Ethics and the Formula of Humanity : Towards Virtues and Ends ». Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/30336.
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The aim of this work is to show that criticisms of Kantian ethics from the field of virtue ethics misfire because they rely on a widespread reading of Kant which centers on the Groundwork and the Formula of Universal Law as the key elements in his moral philosophy. This reading, I argue, is susceptible both to charges of “empty formalism” and moral “rigorism” as well as the complaint voiced by virtue ethicists that Kantian ethics lacks a full-blooded account of the virtues, along with the attendant desiderata of sociality, character and the emotions. In response, I defend the proposal that the Formula of Humanity and the Doctrine of Virtue in the Metaphysics of Morals represent the final form of Kant’s ethical thought. If this is accurate, a rich and novel ethical theory emerges, and many of the criticisms from the field of virtue ethics are subsequently disarmed.
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Ponchio, Alice. « Das Verhältnis von Ethik und Recht. Für eine umfassende Interpretation der Moral Kants ». Diss., lmu, 2009. http://nbn-resolving.de/urn:nbn:de:bvb:19-112065.
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Saunders, Josiah Paul. « Kant's Departure from Hume's Moral Naturalism ». Thesis, University of Canterbury. Philosophy and Religious Studies, 2007. http://hdl.handle.net/10092/992.
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This thesis considers Kant's departure from moral naturalism. In doing so, it explores the relationship between ethics, naturalism, normativity and freedom. Throughout this exploration, I build the case that Kant's ethics of autonomy allows us to make better sense of ethics than Hume's moral naturalism. Hume believes that morality is ultimately grounded in human nature. Kant finds this understanding of ethics limiting. He insists that we are free - we can critically reflect upon our nature and (to an extent) alter it accordingly. This freedom, I contend, renders the moral naturalist's appeal to nature lacking. Of course, a Kantian conception of freedom - some form of independence from the causal order - is fairly unpopular in contemporary circles. In particular, a commitment to naturalism casts doubt on such a notion of freedom. I argue with Kant that such a conception of freedom is essential to the conception of ourselves as rational agents. The critical turn, unlike naturalism, warrants this conception of freedom, accommodating the point of view of our rational agency. It thus allows Kant's ethics of autonomy to better grasp certain key elements of morality - normativity and our agency - than Hume's moral naturalism.
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Santos, Herceg José. « Die Bedeutung der Religion in Kants Moralphilosphie eine entwicklungsgeschichtliche Untersuchung / ». [S.l. : s.n.], 2001. http://www.bsz-bw.de/cgi-bin/xvms.cgi?SWB9073782.
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Kutan, Ali Haydar. « Epicurus And Kant : A Comparison Of Their Ethical Systems ». Master's thesis, METU, 2010. http://etd.lib.metu.edu.tr/upload/12612400/index.pdf.
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In this Study, the empiricist ethical system of Epicurus and idealist ethical system of Kant will be compared. Kant maintains that as Epicurus&rsquoethics regards morality as a means for the attainment of happiness, it is nothing but a self-love ethics. He, for this reason, calls Epicurean morality &ldquo
selfishness.&rdquo
According to Kant, the maxims of happiness can be known only through experience but he says, experience can never produce a law which is universal and necessary. He contends that as Epicurean ethics has happiness as its ultimate goal (i.e., the highest good), it cannot be able to produce an objective morality, valid for all rational beings. Kant, on the other hand, tries to found his ethical system on an a priori moral law of pure reason which borrows nothing from experience. This Study would, in a sense, be a defense of Epicurean ethical system against Kant&rsquo
s claims. The main argument of the thesis is that Epicurean ethics is not a self-love ethics, but rather a system which propounds happiness for all. I will be arguing that for Epicurus, one&rsquo
s own happiness is necessarily bound up with the happiness of others, and that his system is sound and consistent. I will also try to show that Kant is not successful in deducing a transcendentally ideal (a priori) law of reason and that his system has some inconsistencies.
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Thompson, Gwen C. « The Reemergence of Kantian Ethics : Have We Adequately Responded to Hegel's Objections ? » PDXScholar, 1997. https://pdxscholar.library.pdx.edu/open_access_etds/2413.
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The philosophies of Kant and Hegel have experienced a renaissance for the past thirty years, and a debate continues as to whether Hegel's objections to Kant's moral philosophy are sound, and/or whether Hegel's ethics are an improvement on Kant's. This debate takes many forms, and most recently, theorists have been interested in measuring Hegel's objections against contemporary theories following in the Kantian tradition. 'Critics,' (theorists defending Hegel's moral point of view) suggests such reconstructed theories leave themselves open to identical criticisms Hegel wielded at Kant almost 200 years ago. 'Defenders,' (theorists supporting Kant's moral philosophy, or a revised version) reply in one of two ways. They either suggest that Hegel's criticisms of Kant are unwarranted, meaning Hegel misinterprets Kant's ideas and/or purposes; or, they maintain that Kant's ethics are vulnerable to Hegel's objections, however some newer version of Kant's ethics is not because it has been purged of those Kantian elements which Hegel attacks. Clearly, both views render Hegel's critique of Kant obsolete. So, why are we witnessing such an aggressive resurgence of Hegelian-styled arguments in the contemporary literature?
In seeking to answer this question, this thesis reconsiders Hegel's actual critique of Kant. In this way, the thesis falls into a specific category of political philosophy. It is a study in the 'history of ideas.' Rather than considering the question of whether contemporary Critics or Defenders have the better argument concerning the merit of reconstructed Kantian theories, I intend to re-evaluate the soundness of Hegel's objections to Kantian ethics.
Kant's moral and political thought on the proper ordering of society is deeply embedded in the pluralist democracies of the western world. As such, those Kantian ideas/elements should be defendable against Hegelian criticisms.
Following an in-depth consideration of Hegel's critique of Kant, I argue that whereas Hegel accurately identifies weaknesses in the system of Kant's moral philosophy, his critique does not successfully achieve its goal. It does not show that Kant's ethical theory is an inadequate prescription for the rational agent seeking to act morally. Rather, it serves as a warning of the dangers inherent in democratic liberal theory.
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Boehme, Tim Caspar. « Ethik und Geniessen Kant und Lacan ». Wien Turia und Kant, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2606675&prov=M&dok_var=1&dok_ext=htm.
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Goski, Joseph Wyllie. « Kant's School of Morals : The Challenge of Radical Evil and the Need for Moral Education in Religion within the Limits of Reason Alone ». Thesis, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/31825.
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My aim in this thesis is to demonstrate that common interpretations of Kant’s theory of respect do not account for the motivation a subject feels to follow the moral law. A large number of interpreters focus on Kant’s early ethical works—such as the Grounding and the Critique of Practical Reason—to justify how the moral law alone motivates a subject to act rightly.
However, by the time he published Religion within the Limits of Reason Alone, Kant had discovered the problem of radical evil—the fact that people tend to feel more motivated by the inclinations than by the moral law. Kant’s solution to this challenge comes in the form of moral education: the contingent practices of historical institutions (factors that are extraneous to the moral law) are required to learn respect for the law. By the end of the Religion, it will be asked whether duty for duty’s sake is ever achieved.
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Stolle, Jeffrey James. « The paradox of ethical immediacy : Levinas and Kant / ». view abstract or download file of text, 2001. http://wwwlib.umi.com/cr/uoregon/fullcit?p3004004.
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Thesis (Ph. D.)--University of Oregon, 2001.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 222-228). Also available for download via the World Wide Web; free to University of Oregon users.
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Athanassoulis, Nafsika. « The problem of moral luck ». Thesis, University of Reading, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.325217.
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Park, Kap Hyun. « Kant über das Erhabene Rekonstruktion und Weiterführung der kritischen Theorie des Erhabenen Kants ». Würzburg Königshausen & ; Neumann, 2007. http://d-nb.info/993446469/04.
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Kühnemund, Burkhard. « Eigentum und Freiheit : ein kritischer Abgleich von Kants Rechtslehre mit den Prinzipien seiner Moralphilosophie / ». Kassel : Kassel Univ. Press, 2008. http://d-nb.info/990238636/04.
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Trevisan, Diego Kosbiau. « A metafísica dos costumes : a autonomia para o ser humano ». Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-04012012-164642/.
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Esta dissertação tem por objetivo analisar o lugar sistemático ocupado pela Metafísica dos Costumes no interior da filosofia prática kantiana, interpretando-a como uma metafísica da moral aplicada a um elemento empírico mínimo: a natureza humana. Em suas duas partes, a Doutrina do Direito e a Doutrina da Virtude, o princípio supremo da moral, o princípio da autonomia, adquire o significado de uma autonomia jurídica e ética que guia as situações fundamentais da vida prática do homem. Na primeira parte da dissertação, o transcurso do projeto de uma Metafísica dos Costumes ao longo do desenvolvimento da filosofia kantiana será investigado como uma progressiva purificação do princípio supremo da moral condizente com o projeto crítico mais amplo de Kant e que culmina na formulação embrionária de uma comunidade de seres racionais sob leis autônomas. Numa segunda parte, a Metafísica da Natureza será analisada como uma metafísica aplicada que surge a partir da reformulação da metafísica tradicional empreendida por Kant e, de acordo com os novos parâmetros estipulados pela crítica, é composta por um momento transcendental e por outro metafísico-específico, onde os princípios do momento anterior são aplicados a um elemento mínimo empírico. Por fim, na terceira e última parte, o procedimento em atuação nos Primeiros Princípios Metafísicos da Ciência da Natureza será adotado como o modelo a ser seguido na Metafísica dos Costumes, surgindo disto um momento transcendental da filosofia moral, que encontra sua base normativa no princípio de autonomia, e uma etapa metafísica, na qual o princípio supremo da moral é aplicado ao direito e à ética.This work intends to analyze the Metaphysics of Morals systematic place within Kants practical philosophy, interpreting it as a metaphysical discipline of morals applied to an empirical minimum: the human nature. In its both parts, the Doctrine of Right and the Doctrine of Virtue, the supreme principle of morality, the principle of autonomy, turns into an ethical and juridical autonomy that guides human practical life. In the first place, the journey of the always postponed Metaphysics of Morals in the course of Kants philosophical development will be investigated as a progressive purification of the supreme principle of morals, a procedure that agrees with the wider critical project and that culminates in the incipient idea of a community of rational beings under autonomous laws. In the second place, the Metaphysics of Nature will be analyzed as an applied metaphysics, a discipline that emerged after Kants Critique had molded the new shape of traditional metaphysics; according to its critical pattern, this discipline is composed by a transcendental and a special-metaphysical part, in which the principles of the former are applied to an empirical minimum. Finally, in the third and final part, the procedure in action in the Metaphysical Foundations of Natural Science will be taken as a model to be followed in the Metaphysics of Morals. From such procedure arise a transcendental moment, which finds its normative basis in the principle of autonomy, and a metaphysical stage, in which the supreme principle of morality is applied to right and ethics.
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Sack, Fabian P. D. « A moral law for the jungle a Kantian exploration in corporate environmental ethics / ». Access electronically, 2005. http://www.library.uow.edu.au/adt-NWU/public/adt-NWU20060731.153244/index.html.
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Koci, Sébastien. « De Mill à Kant : l'éthique utilitariste de Henry Sidgwick : étude et traduction de "The Methods of Ethics" ». Thesis, Strasbourg, 2020. http://www.theses.fr/2020STRAB011.
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Notre travail doctoral comporte deux volets dépendants l’un de l’autre. Un volet sur la traduction du livre de H. Sidgwick, Les Méthodes de l’éthique. Un second volet sur le commentaire de ce livre qui attend une traduction en français depuis 1874. C’est un effort de compréhension à travers le processus de traduction. Notre problématique générale est d’analyser la tentative de Sidgwick de concilier l’inconciliable, c’est-à-dire les intérêts privés de l’égoïste rationnel et la recherche du bonheur général, ce que Sidgwick nomme le « dualisme de la raison pratique ». Cette tentative s’inscrit dans un pluralisme complexe où les trois méthodes induisent une dialectique opératoire. Cela le rapproche de John Rawls, dont nous comparons les méthodologies respectives, et les éthiques sacrificielles. C’est aussi l’occasion de confronter Henry Sidgwick à John Stuart Mill et Emmanuel Kant, de mettre à jour la rationalité de son éthique et de comprendre comment il utilise l’intuitionnisme philosophique dans son système utilitaristeOur doctoral work has two mutually dependent components. One part is on the translation of Henry Sidgwick’s book, The Methods of Ethics. A second part on the commentary of this book who has been waiting for a French translation since 1874. It is an effort of understanding through the process of translation. Our general problematic is to analyze Sidgwick’s attempt to reconcile the irreconcilable, that is, the private interests of the rational egoist with the search for general happiness, what Sidgwick calls the “dualism of practical reason”. This attempt is part of a complex pluralism in which the three methods induce an operative dialectic. This brings him closer to John Rawls, whose respective methodologies we compare with sacrificial ethics. It is also an opportunity to confront Henry Sidgwick with John Stuart Mill and Emmanuel Kant, to update the rationality of Sidgwick’s ethics and to understand how he uses philosophical intuitionism in the elaboration of his utilitarian system
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Park, Kap Hyun. « Kant über das Erhabene : Rekonstruktion und Weiterführung der kritischen Theorie des Erhabenen Kants / ». Würzburg : Königshausen & ; Neumann, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9783826038198.
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Ahlkvist, Felix. « Hjälp alla så långt du förmår ! : En undersökning av Arthur Schopenhauers etik ». Thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-323954.
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The subject of this thesis is the ethics of German 19th century philosopher Arthur Schopenhauer. The study examines Schopenhauer’s ethics and investigates his criticism of the ethics of his older German colleague Immanuel Kant. By arguing that all true morally acceptable and good actions originate from compassion, Schopenhauer distinguishes his view from the deontological ethics held by Kant. The study focuses on Schopenhauer’s view on the basis of morals. Its purpose is to consider an ethical perspective that interconnect moral considerations with human empathy. By comparing the arguments presented by these two philosophers one can get a clearer view of the extent to which Schopenhauer’s criticism of Kant’s ethics is justified. In the analysis, five major parts of Schopenhauer’s criticism are identified and studied one by one. The findings suggest that Schopenhauer’s ethics and the ethics of Kant can be represented as two different ethical paradigms.
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Gradén, Lizette. « On Parade : making heritage in Lindsborg, Kansas / ». Uppsala : University Library, 2003. http://www.loc.gov/catdir/toc/fy0604/2004436077.html.
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Luxon, Nancy Lynn. « "The Impossible Professions" : Freud and Foucault on doctors, educators, and ethical subjectivity / ». Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC IP addresses, 2005. http://wwwlib.umi.com/cr/ucsd/fullcit?p3191990.
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Ring, Marian-Ellen. « Towards an adequate theory of universalizability ». Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=69655.
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This thesis looks at two theories of universalizability: Immanuel Kant's deontological one and R. M. Hare's utilitarian one. It also looks at criticisms of both theories by David Wiggins. It concludes that his arguments against Hare are decisive because the moral theory that follows from Hare's version of the claim that moral judgements must be universalizable is incompatible with several basic requirements on moral theories. Wiggins' criticism of Kant, on the other hand, centres on a technical point that is overcome by an interpretation of Kant's tests for the universalizability of maxims that is given by Onora Nell. Finally the thesis argues that Kant's rational theory of ethics is superior to Wiggins' subjectivist claims because it both reflects our common sense conception of ethics and provides a rational basis for evaluating moral judgements.
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Sabey, Mark Brian. « Ethical Metafiction in Dickens's Christmas Hauntings ». BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/4045.
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Many critics have examined metanarrative aspects of Dickens's writing, and many have studied Dickens's ethics. None, however, has yet assessed the ways in which Dickens's directly interrogates the ethics of fiction. Surprisingly philosophical treatments of the ethics of fiction take place in A Christmas Carol and A House to Let, both of which turn the ghost story of the traditional winter's tale to metafictional purposes. No one has yet dealt with Dickens's own meta-commentary on the ethics of fiction with the degree of philosophical nuance it deserves. Writings about the ethics of Dickens's fiction (and of fiction generally) often involves a simplistic separation of the real and the fictional: the text is ethical inasmuch as it effects positive change in the "real world." Yet Dickens constantly blurs the line between the real and the fictional. He adopts a somewhat Kantian stance, namely that both the real and the fictional are fundamentally imagined. Dickens reflexively makes the ghosts in A Christmas Carol embodiments of the fictional imagination, seen most explicitly in the Ghost of Christmas Past, who is closely associated with the narrator, with imagination, with memory, and with fiction. The other two spirits also personify aspects of the fictional imagination: that of Christmas Present embodies social imaginings; the Ghost of Christmas Yet to Come embodies intentions. Dickens shows that these imagined realities are crucial parts of the real, proving that fiction cannot be defined as that which is merely "imagined." How, then, is "fiction" to be defined? Dickens's answer anticipates Levinas: the ethical encounter determines the real as real; its absence is what defines fiction. A House to Let is also strongly Levinasian: its very structure makes it a parable of the ethical relation. The plot centers on Sophonisba's "haunting" by an eye seen in the supposedly uninhabited house to let opposite. This "eye" and its effect are described in terms that equate it with the Levinasian "face," or the foundational ethical reality that precedes and conditions all discourse. Sophonisba reacts to this haunting by enlisting her closest male companions, Jarber and Trottle, to investigate the house. These two characters come to symbolize different general comportments by their reactions. The text unfavorably represents Jarber's primarily narrative orientation, and approves Trottle's response, which disrupts narrative self-satisfaction in favor of real-world intervention in behalf of the Other. There is a productive friction, then, between the metafictional message of A Christmas Carol (looking back to Kant and emphasizing fiction's positive effects) and that of A House to Let (looking forward to Levinas and emphasizing fiction's ethical dangers), evidencing Dickens's complex awareness of both narrative and pre-narrative levels of ethical reality.
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Nunes, Lauren de Lacerda. « CONFLITOS DE DEVERES E DILEMAS MORAIS : UMA PROBLEMATIZAÇÃO A PARTIR DA TEORIA MORAL DE I. KANT ». Universidade Federal de Santa Maria, 2010. http://repositorio.ufsm.br/handle/1/9085.
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Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorThe present work aims to problematize the question of the moral conflicts or conflict of duties in the Kantian ethical theory and in the post contemporary contribution for the referred discussion. In a first moment, the concept of moral conflict per se is characterized, i.e., out of the sphere of the Kantian theory, in order to comprehend the intrinsic relevance of this theme. Through this characterization it s demonstrated that the mere affirmation of the moral conflicts is capable to incite important consequences in normative moral theory and in metaethics, and that the Kantian s denyal of moral conflicts deserves to be studied more deeply. So, in a second moment the Kantian moral theory is properly approached. The Kantian approach of the conflict of duties is demonstrated through the exposition of the passage of the Metaphysics of Morals, in which Kant mentions that a collision of duties is inconceivable . The searching for the clarification of this denyal is done through the exploration of another Kantian works, like Critique of Pure Reason, Groundwork of the Metaphysic of Morals and Critique of Pratical Reason. Beyond that, the contemporary voices in the debate are also used in order to establish the Kantian argument. Authors like McConnell, Brink, Donagan and others, were also concerned with the denyal of moral conflicts, and through their help it s possible to glimpse what could be the whole Kantian argument against the moral conflicts. It s also showed that this argument is mainly based on two metaethical principles: the Kantian Principle and the Aglomeration Principle. An analysis of these principles is done too. The theories that vindicate the existence and authenticity of the moral conflicts are approached in a third moment. These theories started working with the affective remainders or gaps (regret, guilt or remorse). Authors that developed these ideas are Williams and Marcus. Gowans carries out the defense of the conflicts in supporting the idea of the inescapable moral wrongdoing, in which it s postulated that whatever the choice is made by an agent in some conflicts, he will do something wrong, no matter what. And that he will regret or fell moral distress after the decision. Gowans also vindicates a theory called Responsibilities to Persons Account made with the objective of accommodating the idea of this inescapable moral wrongdoing in moral conflicts. The theory of Gowans has proved to be effective in dealing with these questions, although it lacks objectivity, because it focuses on just some cases of conflicts. The Kantian answer to this problem (of the inescapable moral wrongdoing)is also explored in the end of this work. That answer will be based mainly on the idea of the superiority of the moral law before the particular person and in the formula of the humanity as an end in itself. However, the answer reveals the difficulties that the Kantian moral theory met in dealing with the moral conflicts that involve agent s responsibilities with intimates.
O presente trabalho busca problematizar a questão dos conflitos morais ou conflitos de deveres na teoria ética kantiana e nas posteriores contribuições contemporâneas para a referida discussão. Em um primeiro momento, caracteriza-se o conceito de conflito moral em si , fora da esfera da teoria kantiana, para que se compreenda a relevância intrínseca dessa temática. Por meio da caracterização fica demonstrado que a mera afirmação dos conflitos morais é capaz de suscitar consequências importantes em teoria moral normativa e em teoria metaética, e que a negação kantiana dos conflitos morais merece por isso, ser aprofundada. Dessa forma, em um segundo momento adentra-se propriamente na teoria kantiana. A abordagem do conflito de deveres por Kant é explicitada através da exposição da passagem da Metafísica dos Costumes, na qual este menciona que uma colisão de deveres é inconcebível . A busca pelo esclarecimento acerca desta negação é feita por meio da exploração de outras obras kantianas, como a Crítica da Razão Pura, a Fundamentação da Metafísica dos Costumes e a Crítica da Razão Prática. Além disso, as vozes contemporâneas no debate também são utilizadas com o intuito de estabelecer o argumento kantiano. Autores como McConnell, Brink, Donagan entre outros, ocuparam-se também da negação dos conflitos morais e com o auxílio destes é possível vislumbrar o que seria o argumento kantiano inteiro contra os conflitos morais. Mostra-se também, que tal argumento se baseia principalmente em dois princípios metaéticos: o Princípio de Kant e o Princípio de Aglomeração. Uma análise de tais princípios também é realizada. Em um terceiro momento abordam-se as teorias que defendem, ao contrário de Kant e seus seguidores, a existência e genuinidade dos conflitos morais. Essas teorias inicialmente partiram da ideia do resquício afetivo (arrependimento, culpa ou remorso), como é o caso de Williams e de Marcus, entre outros. Gowans, implementa a defesa dos conflitos ao sustentar a ideia do erro moral inevitável, que postula que seja qual for a alternativa de ação seguida por um agente, diante de alguns conflitos, ele incorrerá em erro moral, e sentir-se-á moralmente arrependido ou aflito após a decisão. Gowans, defende também uma teoria das Responsabilidades para com Pessoas criada com o intuito de acomodar a ideia de tal erro inevitável nos conflitos morais. A teoria de Gowans mostra-se eficaz no trato de tais questões, embora perca um pouco em generalidade, pois foca-se apenas em alguns casos específicos de conflitos. A resposta kantiana a mais este problema (do erro moral inevitável) também é explorada ao final deste trabalho. Esta se baseia principalmente na ideia da superioridade da lei moral perante o individuo particular e na fórmula da humanidade como fim em si. Contudo, revela as dificuldades que a teoria moral kantiana encontra ao lidar com conflitos morais que envolvam responsabilidades do agente para com pessoas próximas.
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Jesus, Valdinei Vicente de. « Poética da vontade : uma ética hermenêutica na perspectiva de Paul Ricoeur ». Universidade do Vale do Rio dos Sinos, 2016. http://www.repositorio.jesuita.org.br/handle/UNISINOS/7059.
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A tese tem como principal objetivo sustentar que a aplicação da ética em Ricoeur, sob a perspectiva do respeito e do reconhecimento, exige uma solução poética. Para tal a presente investigação 1) utiliza o terceiro livro da pequena ética de Ricoeur, que trata da tragédia grega e da sabedoria prática, para escancarar os limites do formalismo kantiano, com seu método ascendente de justificação de máximas, ao mesmo tempo que elucida a proposta do pensador francês de adicionar um critério descendente de justificação; 2) passa pela sustentação de que a proposta de Conil de defender uma hermeneutização pura de Kant, diferentemente de Ricoeur, permanece confinada nos limites do kantismo que apregoa o critério ascendente de justificação e como tal não é suficiente para orientar tomadas de decisões em casos difíceis; 3) propõe a tese de que a saída para o problema da aplicação da ética aos hard cases consiste em uma solução poética, mais especificamente, em um uso poético-metafórico do imperativo categórico alicerçado na capacidade da imaginação; 4) elucida o respeito enquanto critério descendente de justificação ao qual se deve conceder prioridade em todas as vezes que o respeito à singularidade insubstituível das pessoas entrar em conflito com ao imperativo categórico; 5) torna claro que o liame entre o respeito e o reconhecimento se desenha na medida em que ambos remetem à singularidade insubstituível, ou seja, aos seres portadores de existência-valor; e, por fim, 6) esclarece que o verdadeiro reconhecimento da existência-valor não está no reconhecimento no plano jurídico ou na reciprocidade moral mas se enraíza no reconhecimento ético-simbólico da economia do dom. Nesse contexto, propomos um uso meramente regulativo da figura da ágape enquanto um critério adicional supra ético – não metaético – que pode ser útil para que se possa fiscalizar a exigência de uma reciprocidade radical sempre à espreita no coração do imperativo kantiano.
This thesis has as main objective to support the application of Ricoeur’s ethics, especially from a perspective of respect and recognition, requires a poetic solution. For this, the present investigation 1) uses the third book of the Ricoeur’s small ethics, which deals with the Greek tragedy and the practical wisdom, to open the limits of Kantian formalism, with its ascending method of justification of maxims, at the same time that it elucidates the proposal of the French thinker to add a descending criterion of justification; 2) goes through the support that Conil’s proposal to defend a pure Kant’s Hermeneutization, unlike Ricoeur, remains within the limits of Kantianism that proclaims the ascending criterion of justification and as such is not sufficient to guide decision-making in difficult cases; 3) proposes the thesis that the solution to the problem of applying ethics to hard cases consists of a poetic solution, more specifically, a poetic-metaphorical use of the categorical imperative based on the capacity of the imagination; 4) elucidates respect as a descending criterion of justification to which priority must be given at all times when respect for the irreplaceable singularity of persons conflicts with the categorical imperative; 5) it makes clear that the link between respect and recognition is drawn insofar as both refer to the irreplaceable singularity, i.e., to the existence-value bearing beings; and finally 6) clarifies that the true recognition of existence-value is not in legal recognition or moral reciprocity but is rooted in the ethic-symbolic recognition of the gift economy. In this context, we propose a merely regulative use of the figure of agape as an additional supra-non-metaethical criterion that may be useful in order to control the demand for radical reciprocity always lurking at the heart of Kantian imperative.
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Cunha, Bruno Leonardo. « Sobre a questão do espírito : sonhos de um visionário e suas contribuições para a ética crítica de kant ». Universidade Federal de Juiz de Fora, 2011. https://repositorio.ufjf.br/jspui/handle/ufjf/2125.
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O objetivo deste trabalho é investigar, tendo como base o texto Sonhos de um Visionário, a problemática do espírito dentro do pensamento inicial de Kant, destacando, nesse contexto, as primeiras indicações do criticismo. Enfocaremos a superação da metafísica inicial de Kant, em Sonhos, e a configuração de um novo horizonte para se pensar o problema do espírito e da metafísica em geral através de uma reflexão sobre a vontade humana. Serão apresentadas as evidências de uma mudança de direção no pensamento kantiano a partir da qual a moral será apontada como a base para a fundamentação da metafísica. A religião, por sua vez, apresentar-se-á como um importante elemento dentro desta nova elaboração.
Based on the text Dreams of a Spirit-Seer, the aim of this study is to investigate the problems of the spirit within Kant´s early thought, highlighting in such a context the early indications of criticism. The focus will be concentrated on the overcoming of Kant´s early metaphysics, in his work Dreams, and on the setting up of a new horizon for considering the problem of the spirit and metaphysics in general through a reflection on human will. Evidence of a shift in Kant´s way of thinking, whereby morals became the foundation of metaphysics, will be presented. Religion, in turn, should prove an important element within this new approach.
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Klar, Samuel. « Moral und Politik bei Kant eine Untersuchung zu Kants praktischer und politischer Philosophie im Ausgang der "Religion innerhalb der Grenzen der blossen Vernunft" ». Würzburg Königshausen und Neumann, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2906112&prov=M&dok_var=1&dok_ext=htm.
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