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Subcategories:History/traditions: Deontological Moral Theories
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  1. Elisa Aaltola (2007). The Moral Value of Animals. The Proceedings of the Twenty-First World Congress of Philosophy 3:219-225.
    Altruism has often been thought to be the reason we treat animals with a certain moral respect. Animals are not moral agents who could reciprocally honour our well being, and because of this duties toward them are considered to be based on other-directed motivations. Altruism is a vague notion, and in the context of animals can be divided into at least three different alternatives. The first one equates altruism with benevolence or "kindness"; the second one argues altruism is based on (...)
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  2. Larry Alexander (2008). Scalar Properties, Binary Judgments. Journal of Applied Philosophy 25 (2):85–104.
    In the moral realm, our deontic judgments are usually (always?) binary. An act (or omission) is either morally forbidden or morally permissible. 1 Yet the determination of an act's deontic status frequently turns on the existence of properties that are matters of degree. In what follows I shall give several examples of binary moral judgments that turn on scalar properties, and I shall claim that these examples should puzzle us. How can the existence of a property to a specific degree (...)
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  3. Larry Alexander & Kimberly Kessler Ferzan (2012). Ferzander's Surrebuttal. Criminal Law and Philosophy 6 (3):463-465.
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  4. Robin Attfield (2012). Synthetic Biology, Deontology and Synthetic Bioethics. Ethics, Policy and Environment 15 (1):29 - 32.
    Paul Thompson argues that current synthetic biology amounts to synthetic genomics, comprising a ?platform? technology, and that Christopher Preston's deontological objections based on its supposed rejection of the historical process of evolution miscarry. This makes it surprising that Thompson's normative ethic consists in a deontological appeal to Kantian duties of imperfect obligation. Construed as obligations subject to choice, such constraints risk being excessively malleable where the ethical objections to deployment of this technology concern land rights and/or exploitation. Thompson's advocacy of (...)
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  5. Samuel Freeman (1994). Utilitarianism, Deontology, and the Priority of Right. Philosophy and Public Affairs 23 (4):313–349.
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  6. Phillip Goggans (2000). A Minimalist Ethic of Duty. Journal of Philosophical Research 25:431-436.
    It is proposed that an act is morally wrong just in case it is a violation of a duty not to perform that particular act. This is equivalent to the claim that acts have their moral status essentially. This theory preserves some main deontological intuitions without making problematic claims about kinds of acts.
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  7. Nien-Hê Hsieh, Alan Strudler & David Wasserman (2006). The Numbers Problem. Philosophy and Public Affairs 34 (4):352 - 372.
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  8. Guy Kahane (2012). On the Wrong Track: Process and Content in Moral Psychology. Mind and Language 27 (5):519-545.
    According to Joshua Greene’s influential dual process model of moral judgment, different modes of processing are associated with distinct moral outputs: automatic processing with deontological judgment, and controlled processing with utilitarian judgment. This paper aims to clarify and assess Greene’s model. I argue that the proposed tie between process and content is based on a misinterpretation of the evidence, and that the supposed evidence for controlled processing in utilitarian judgment is actually likely to reflect generic deliberation which, ironically, is incompatible (...)
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  9. F. M. Kamm (2000). Collaboration and Responsibility. Philosophy and Public Affairs 28 (3):169-204.
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  10. F. M. Kamm (1992). Review: Non-Consequentialism, the Person as an End-in-Itself, and the Significance of Status. [REVIEW] Philosophy and Public Affairs 21 (4):354 - 389.
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  11. Will Kymlicka (1988). Rawls on Teleology and Deontology. Philosophy and Public Affairs 17 (3):173-190.
  12. Thaddeus Metz (forthcoming). A Relational Moral Theory: Ethics From Africa. Oxford University Press.
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  13. Thaddeus Metz (2015). Auf Dem Weg Zu Einer Afrikanischen Moraltheorie. In Franziska Dübgen & Stefan Skupien (eds.), Afrikanische politische Philosophie - Postkoloniale Positionen. Suhrkamp.
    Revised version of 'Toward an African Moral Theory' (Journal of Political Philosophy 2007) appearing in German.
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  14. Sven Nyholm (2014). Ingmar Persson, From Morality to the End of Reason (Oxford: Oxford University Press, 2013), Pp. 336. [REVIEW] Utilitas 26 (3):321-325.
    Persson argues that common sense morality involves various “asymmetries” that don’t stand up to rational scrutiny. (One example is that intentionally harming others is commonly thought to be worse than merely allowing harm to happen, even if the harm involved is equal in both cases.) A wholly rational morality would, Persson argues, be wholly symmetrical. He also argues, however, that when we get down to our most basic attitudes and dispositions, we reach the “end of reason,” at which point we (...)
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  15. Michael Philips (1987). Moralism and the Good. Philosophical Studies 52 (1):131 - 139.
    It is often held that moral considerations take precedence over considerations of other kinds in determining what we ought to do. I contend that this claim is ambiguous and argue that objections to each interpretation of it can be met only by rejecting the other. One surprising consequence of my argument is that no deontic moral theory can effectively guide action unless it is conjoined with a theory of the good. Another interesting consequence is that the deontologists' favorite objection to (...)
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  16. Daniel N. Robinson and Rom Harre (1995). On the Primacy of Duties. Philosophy 70:513-532.
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  17. Luke Robinson (2012). Exploring Alternatives to the Simple Model: Is There an Atomistic Option? In Mark Timmons (ed.), Oxford Studies in Normative Ethics, Vol. 2. Oxford University Press.
    The simple model maintains that morally relevant factors combine in a simple, additive way, like weights on a scale. Although intuitive and familiar, this model entails that certain plausible views about particular cases and how morally relevant factors combine and interact therein are false. Shelly Kagan suggests that we could accommodate the relevant views and interactions by rejecting either of two assumptions the simple model makes: that the moral status of an act is determined by the sum of the contributions (...)
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  18. Krzysztof Saja (2015). Etyka normatywna. Między konsekwencjalizmem a deontologią. Universitas.
    The primary goal of this monograph is to justify the possibility of building a hybrid theory of normative ethics which can combine ethical consequentialism, deontology and virtue ethics. The aim of the book is to demonstrate the possibility of constructing a synthetic theory from ethical traditions that are generally considered to be contradictory. In addition, I propose an outline of an original theory which tries to carry out such a synthesis. I call it Institutional Function Consequentialism. The justification for a (...)
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  19. Michael Smith (2011). Deontological Moral Obligations and Non-Welfarist Agent-Relative Values. Ratio 24 (4):351-363.
    Many claim that a plausible moral theory would have to include a principle of beneficence, a principle telling us to produce goods that are both welfarist and agent-neutral. But when we think carefully about the necessary connection between moral obligations and reasons for action, we see that agents have two reasons for action, and two moral obligations: they must not interfere with any agent's exercise of his rational capacities and they must do what they can to make sure that agents (...)
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  20. Franz Ungler (1979). Zu Fichtes Theorie des Gewissens. Wiener Jahrbuch für Philosophie 12:212-235.
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  21. Matt Zwolinski (2009). Review of Autonomy and Rights: The Moral Foundations of Liberalism. [REVIEW] Journal of Value Inquiry 43 (2):255-262.
    This is a review of Horacio Spector's book on the occassion of its publiaction in paperback form in 2007. The version of the review posted here includes a number of footnotes and references that had to be deleted in the final published version.
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  1. G. Giesmann (2002). The Formulations of the Categorical Imperative According to HJ Paton, Anonymous, Klaus Reich and Julius Ebbinghaus. Kant-Studien 93 (3):374-384.
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  2. Joshua Glasgow (2007). Kant's Conception of Humanity. Journal of the History of Philosophy 45 (2):291-308.
    Contemporary Kant scholarship generally takes Kant’s conception of humanity in his ethical writings to refer to beings with rational capacities. 1 According to this interpretation, when Kant tells us in the Categorical Imperative’s Formula of Humanity [FH] to “act so that you use humanity…always at the same time as an end, never merely as a means,” we are to treat anyone with rational capacities this way. 2 However, Richard Dean has recently revived an alternative interpretation that he traces to H. (...)
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  3. W. D. Glasgow (1969). The Concept of the Categorical Imperative. Philosophical Books 10 (3):28-30.
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  4. Vasil Gluchman (2008). Human Dignity and its Non-Utilitarian Consequentialist Aspects. Proceedings of the Xxii World Congress of Philosophy 10:127-133.
    According to author, value of human dignity has its place in his ethics of social consequences which is a form of non-utilitarian consequentialism. This is so because it is compatible with the value of positive consequences that creates one of the crucial criteria in ethics of social consequences. There exist two aspects of human dignity in this ethical theory. The first is related to the value of life that is worthy of esteem and respect, which brings positive consequences (moral biocentrism), (...)
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  5. Loren Goldman (2012). In Defense of Blinders: On Kant, Political Hope, and the Need for Practical Belief. Political Theory 40 (4):497 - 523.
    Kant's progressive philosophy of history is an integral aspect of his critical system, yet it is often ignored or even treated as an embarrassment by contemporary scholars. In this article, I defend Kant and argue for the continuing relevance of his regulative assumption of historical progress. I suggest, furthermore, that the first-person stance of practical belief exemplified in Kant's conception of hope offers new resources for thinking about the relationship between the ideal and the real in political theory.
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  6. Christopher W. Gowans (2008). The Value of Humanity in Kant's Moral Theory—Richard Dean. International Philosophical Quarterly 48 (1):107-109.
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  7. Michael K. Green (1982). Using Nature to Typify Freedom: The Application of the Categorical Imperative. International Studies in Philosophy 14 (1):17-26.
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  8. Mary Gregor (1989). Kantian Ethics and Socialism. Review of Metaphysics 42 (4):856-858.
  9. Dirk Greimann (2003). Kants Derivation of the Formula of the Categorical Imperative From Its Mere Concept. Logical Analysis and History of Philosophy 6.
    This paper aims to reconstruct Kant’s derivation with the help of the resources of speech act theory. The main exegetical hypothesis is that the derivation envisaged by Kant consists in deriving the formula from the success-conditions of giving categorical imperatives. These conditions, which are analogous to the success-conditions of giving ordinary orders, contain restrictions for the successful construction of a system of moral laws that determine what the content of moral laws must be.
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  10. Martin Gunderson (2004). A Kantian View of Suicide and End-of-Life Treatment. Journal of Social Philosophy 35 (2):277–287.
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  11. William S. Hamrick (1983). Humanity, Nature, and Respect for Law. Analecta Husserliana 14:245.
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  12. John E. Hare (2011). Ethics and Religion: Two Kantian Arguments. Philosophical Investigations 34 (2):151-168.
    This paper describes and defends two arguments connecting ethics and religion that Kant makes in Religion within the Boundaries of Mere Reason. The first argument is that the moral demand is too high for us in our natural capacities, and God's assistance is required to bridge the resulting moral gap. The second argument is that because humans desire to be happy as well as to be morally good, morality will be rationally unstable without belief in a God who can bring (...)
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  13. R. M. Hare (1993). Could Kant Have Been A Utilitarian? Utilitas 5 (01):1.
    … the supreme end, the happiness of all mankind (Kr V A851/NKS 665).
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  14. John Harris (2012). Can Kant's Three Formulations of the Categorical Imperative Be Unified? Southwest Philosophy Review 28 (2):91-94.
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  15. John C. Harsanyi (1958). Ethics in Terms of Hypothetical Imperatives. Mind 67 (267):305-316.
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  16. Jeffrey Hart (1993). The Civilised Imperative. In Jesse Norman (ed.), The Achievement of Michael Oakeshott. Duckworth.
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  17. Dietmar Heidemann (ed.) (2012). Kant and Contemporary Moral Philosophy. De Gruyter.
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  18. Tim Henning (2011). Why Be Yourself? Kantian Respect and Frankfurtian Identification. Philosophical Quarterly 61 (245):725-745.
    Harry Frankfurt has claimed that some of our desires are ‘internal’, i.e., our own in a special sense. I defend the idea that a desire's being internal matters in a normative, reasons-involving sense, and offer an explanation for this fact. The explanation is Kantian in spirit. We have reason to respect the desires of persons in so far as respecting them is a way to respect the persons who have them (in some cases, ourselves). But if desires matter normatively in (...)
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  19. Larry J. Herrera (1996). Kant on the Subjective Conditions of Moral Performance. Dissertation, Yale University
    In recent years, scholars have put forth a formidable defense of Kant's views on moral motivation. Their common goal has been to disclose the emotional dimension of his practical philosophy, an aspect of his thought arguably concealed by a couple of centuries of wrongheaded criticism. Yet a systematic study of the subjective factors that underlie moral performance as Kant understood it was missing. This dissertation tries to fill that gap. I reconstruct his theory of moral performance since 1755, and show (...)
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  20. Friedrich Heubel (2008). Kant's Categorical Imperative-a Tool for Hospital Management and Marketing? Ethik in der Medizin 20 (2):86-93.
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  21. Thomas Hill (2008). Kantian Virtue and Virtue Ethics. In Monika Betzler (ed.), Kant's Ethics of Virtues. Walter De Gruyter.
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  22. Thomas E. Hill (2002). Human Welfare and Moral Worth: Kantian Perspectives. Oxford University Press.
    Thomas Hill, a leading figure in the recent development of Kantian moral philosophy, presents a set of essays exploring the implications of basic Kantian ideas for practical issues. The first part of the book provides background in central themes in Kant's ethics; the second part discusses questions regarding human welfare; the third focuses on moral worth-the nature and grounds of moral assessment of persons as deserving esteem or blame. Hill shows moral, political, and social philosophers just how valuable moral theory (...)
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  23. Alison Hills (2004). Is Ethics Rationally Required? Inquiry 47 (1):1 – 19.
    Sidgwick argued that utilitarianism was not rationally required because it could not be shown that a utilitarian theory of practical reason was better justified than a rival egoist theory of practical reason: there is a 'dualism of practical reason' between utilitarianism and egoism. In this paper, it is demonstrated that the dualism argument also applies to Kant's moral theory, the moral law. A prudential theory that is parallel to the moral law is devised, and it is argued that the moral (...)
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  24. R. F. Alfred Hoernlé (1939). Kant's Theory of Freedom. Pacific Philosophical Quarterly 20 (4):391.
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  25. O. Hoffe (1989). Retaliatory Punishment as a Categorical Imperative. Rivista Internazionale di Filosofia Del Diritto 66 (4):633-658.
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  26. Otfried Höffe (2013). Kantian Ethics. In Roger Crisp (ed.), The Oxford Handbook of the History of Ethics. Oxford University Press.
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  27. W. Michael Hoffman (1975). An Interpretation of Kant's Causal Determinism. Idealistic Studies 5 (2):139-163.
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  28. Robert L. Holmes (1974). Is Morality a System of Hypothetical Imperatives? Analysis 34 (3):96 - 100.
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  29. Sarah Williams Holtman (1997). Toward Social Reform: Kant's Penal Theory Reinterpreted. Utilitas 9 (01):3-.
    Here I set the stage for developing a Kantian account of punishment attuned to social and economic injustice and to the need for prison reform. I argue that we cannot appreciate Kant's own discussion of punishment unless we read it in light of the theory of justice of which it is a part and the fundamental commitments of that theory to freedom, autonomy and equality. As important, we cannot properly evaluate Kant's advocacy of the law of retribution unless we recognize (...)
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