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Summary There are three fundamental questions guiding Kant's ethics: (1) What is the supreme principle of morality? (2) What makes this principle binding? and (3) What duties arise from it? In answering the first question, Kant seeks to derive a principle of morality from the universal form we are capable of giving our maxims, whereby we exercise our power of self-legislation or what Kant calls ‘autonomy’. In answering the second question, Kant seeks to justify the principle of autonomy as a presupposition of rational agency and as a ‘fact’ illustrated in common moral thought, judgment, and feeling. In answering the third question, Kant offers a system of duties, both self-regarding and other-regarding. While commentators disagree over its ultimate success, Kant’s ethics presents us with one of the most systematic accounts of morality, autonomy, and agency in the history of moral thought, and it continues to have a lasting influence on contemporary ethics.
Key works The Groundwork for the Metaphysics of Morals (Kant 2011) is Kant’s first book devoted to ethics, although he worked on similar issues much earlier. Other key works include the Critique of Practical Reason (Kant 1997) and the Metaphysics of Morals (Kant 1996). Kant’s Religion Within the Boundaries of Mere Reason (Kant 1996), while guided by historical and theological questions, also contains insights relevant for his ethics.
Introductions For comprehensive studies, see Allison 1990Korsgaard 1996, Wood 1999Guyer 2000Reath 2006, and the collection of essays in Hill Jr 2009. For contemporary versions of Kantian ethics, see Herman 2007Korsgaard 2009, and Hill 2012.
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  1. George P. Adams (1915). Iller's Kant's Doctrine of Freedom. [REVIEW] Journal of Philosophy 12 (22):613.
  2. Reshef Agam-Segal (2013). A Splitting “Mind-Ache”. Journal of Philosophical Research 38:43-68.
    I problematize the notion of self-legislation. I follow in Elizabeth Anscombe’s footsteps and suggest that on a plausible reading of Kant, he does not so much misidentify the sources of moral normativity, as fail to identify any such sources in the first place: The set of terms with which the Kantian is attempting to do so is confused. Interpreters today take Kant’s legal language to be merely metaphorical. The language of ‘self-legislation,’ in particular, is replaced by such interpreters with a (...)
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  3. U. Agnew (1976). Originality-Art of Being Oneself. Humanitas 12 (1):49-58.
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  4. Esref Aksu (2008). Early Notions of Global Governance: Selected Eighteenth-Century Proposals for 'Perpetual Peace' with Rousseau, Bentham, and Kant - Unabridged. University of Wales Press.
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  5. Michael Albrecht (2009). Kant's Justification of the Role of Maxims in Ethics. In Karl Ameriks, Otfried Höffe & Nicolas Walker (eds.), Kant's Moral and Legal Philosophy. Cambridge University Press.
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  6. Mark Alznauer (2014). Understanding Moral Obligation: Kant, Hegel, Kierkegaard, by Robert Stern. Mind 123 (492):1246-1249.
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  7. Josie Appleton (2006). Recentring Humanity. In Dolan Cummings (ed.), Debating Humanism. Imprint Academic. 26--93.
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  8. Robert Arp (1999). Hegel and the Prospect of Perpetual Peace. Dialogos 34 (74):71-100.
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  9. Robert Arp (1999). Hegel's Prospect of Perpetual Peace. Dialogos 34 (74):71-100.
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  10. R. F. Atkinson, C. H. Whiteley & Winifred M. Whiteley (1968). Sex and Morals. Philosophical Quarterly 18 (71):181.
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  11. John E. Atwell (1995). Fallacies in Two Objections to Kant's First Defense of the Duty of Beneficence in the Grundlegung. Argumentation 9 (4):633-643.
    The two best known objections to Kant's first defense of the duty of beneficence are examined and found to be fallacious. The first objection relies on the possibility of imagining an individual who would be willing for the maxim of nonbeneficence to be a universal law (but it fails to recognize that such an individual is not a rational person and thus not subject to morality at all); and the second objection, while granting the nonuniversalizability of the maxim of nonbeneficence, (...)
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  12. John E. Atwell (1988). PC Lo, Treating Persons as Ends: An Essay on Kant's Moral Philosophy Reviewed By. Philosophy in Review 8 (5):173-175.
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  13. Sidney Axinn (2004). Idealism and Freedom: Essays on Kant’s Theoretical and Practical PhiIosophy. [REVIEW] International Studies in Philosophy 36 (4):104-105.
  14. Jovan Babić (1994). One Classic Critique of Ethical Formalism. Theoria 37 (1):23-40.
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  15. Jovan Babić (1991). Kant's Conception of Duty. Theoria 34 (2):47-68.
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  16. Carla Bagnoli (2011). On Stephen Engstrom, The Form of Practical Knowledge. Iris 3 (6):191-203.
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  17. Carla Bagnoli (2011). Emotions and the Categorical Authority of Moral Reason. In , Morality and the Emotions. Oxford University Press. 62.
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  18. Sorin Baiasu (2007). Kantian Metaphysics and the Normative Force of Practical Principles. Politics and Ethics Review 3 (1):37-56.
    The aim of this paper is threefold. First, I critically examine two dominant Kantian views of practical justification and argue that they cannot provide an appropriate account of the normative force of moral and political principles. Secondly, as the main reason for these unsuccessful attempts, I identify a certain interpretation of Kant's account of practical judgement. Finally, I point to some of the differences between this interpretation and Kant's own claims on practical judgement, in order to suggest an alternative approach; (...)
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  19. Annette C. Baier (1996). Barbara Herman., The Practice of Moral Judgments. International Studies in Philosophy 28 (2):139-140.
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  20. Gary Banham (2004). Kant's Practical Philosophy. From Critique to Doctrine. New York 2003. R: O. Sensen. Mind 113:727-729.
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  21. Jurate Baranova (2005). The Categorical Imperative and the Face of the Other: Immanuel Kant and Emmanuel Levinas. In , Contemporary Philosophical Discourse in Lithuania. Council for Research in Values and Philosophy. 4--41.
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  22. Heike Baranzke (2004). Does Beast Suffering Count for Kant: A Contextual Examination of § 17 in The Doctrine of Virtue. Essays in Philosophy 5 (2):4.
    Ever since Schopenhauer ́s accusation, it has been disputed whether Kant ́s few remarks concerning the ethical human-animal-relationship in the Lectures and in the Doctrine of Virtue fail to support ethical arguments on behalf of animals. One critique that plays a central role is whether Kant would have forbidden cruelty to brutes for educational purposes. In addition to these old objections, Kant ́s ethics is charged to be speciesistic by animal ethicists and animal rights philosophers at present.The following article examines (...)
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  23. Jld Barcocollazos (1986). The Kantian Basis for a-Priori Synthetical and Practical Propositions (Meta-Ethical Considerations on Kantian Ethics). Pensamiento 42 (166):193-224.
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  24. D. C. Barrett (1994). Metaphysics as a Guide to Morals. International Philosophical Quarterly 34 (1):111-114.
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  25. W. Bartuschat (1987). Practical Philosophy and Legal Philosophy in Kant. Philosophisches Jahrbuch 94 (1):24-41.
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  26. Christian Beck (2006). The Duty to Love in Immanuel Kant: A Short Comment From the Perspective of Theological Ethics. Disputatio Philosophica 8 (1):121-128.
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  27. D. Becker (1997). Rosen, Allen D., Kant's Theory of Justice. International Studies in Philosophy 29:140-140.
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  28. S. Behera (2007). Kant on the Ground of Obligation: From Pure to Practical. Indian Philosophical Quarterly 34 (1):83.
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  29. L. Belas (1995). Kant Ethics and Historicity. Filozofia 50 (5):266-273.
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  30. Sushmita Bhowmik (2007). Sri Aurobindo and the Uplift of Humanity. In Indrani Sanyal & Krishna Roy (eds.), Understanding Thoughts of Sri Aurobindo. D.K. Printworld in Association with Jadavpur Univ., Kolkata. 212.
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  31. Heiner Bielefeldt (2001). Hegelianizing Kant? Alien W. WOOd's Interpretation of Kant's Ethical Thought: Critical Notice Of. Canadian Journal of Philosophy 31 (3):445-451.
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  32. Henrik Jøker Bjerre (2005). Enjoying the Law. On a Possible Conflict Between Kant's Views on Obedience and Enjoyment. SATS: Northern European Journal of Philosophy 6 (2):114-127.
  33. Jürgen-Gerhard Blühdorn (1989). The Moral Dissolution of the State in Kant's Philosophy. Philosophy and History 22 (2):131-132.
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  34. Aleksander Bobko (2008). The Relationship Between Ethics and Religion in Kant's Philosophy. In Valerio Hrsg V. Rohden, Ricardo Terra & Guido Almeida (eds.), Recht Und Frieden in der Philosophie Kants. 1--53.
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  35. Sissela Bok (1988). Kant's Arguments in Support of the Maxim ?Do What is Right Though the World Should Perish? Argumentation 2 (1):7-25.
    This article takes up the challenge that the motto “Do What is Right Though the World Should Perish” invites for an answer to Kant's arguments in defense of the motto. His argumentation is discussed, as well as the underlying assumptions concerning the role of Providence, the rejection of moral conflict, and the prudential risks associated with abandoning moral absolutism. The first two are rejected, the third seen as only partially tenable. Finally, the question is taken up what to do about (...)
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  36. M. Borges (2003). Resenha. Robert Louden: Kant's Impure Ethics. Kant E-Prints 2 (3).
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  37. Maria Borges (2014). Passions and Evil in Kant's Philosophy. Manuscrito 37 (2):333-355.
  38. H. Bosanquet (1904). STOUT, G. F. - The Groundwork of Psychology. [REVIEW] Mind 13:422.
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  39. D. Bosco (1988). Rigorism and Perfection, Notes on the Ethics of Thomassin, Louis. Rivista di Filosofia Neo-Scolastica 80 (1):22-62.
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  40. Antoon Braeckman (2007). The Moral Inevitability of Enlightenment and the Risky Nature of the Moment. Reading Kant's Was Ist Aufklarung? Tijdschrift Voor Filosofie 69 (3):447-474.
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  41. Marita Brčić (2006). Izvori liberalnog mišljenja u filozofiji Immanuela Kanta. Filozofska Istrazivanja 26 (4):783-797.
    Immanuel Kant, svojim kopernikanskim obratom, vraća čovjeku središnje mjesto u svijetu. Čovjek se, u njegovoj filozofiji, shvaća kao individua koja posjeduje slobodu. Ta sloboda izvor ima u umu, a čovjek je postaje svjestan tek kada djeluje u skladu s moralnim zakonom. Na taj način Kant slobodu pridružuje svakom pojedincu, kao prirođeno pravo, koje nijedan pozitivni zakon ne može dovesti u pitanje. Svojim moralnim zakonom on čovjeka čini odgovornim, kako za sebe tako i za čitav svijet. Ta se odgovornost za svijet (...)
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  42. Keberson Bresolin (2012). Kant e o sentimento moral. Conjectura: Filosofia E Educação 17 (1):42-67.
    O presente artigo tem por objetivo demonstrar o lugar próprio do sentimento moral [das moralische Gefühl] na filosofia prática de Kant. Sentimento moral e respeito pela lei são equivalentes, sendo, esse respeito, o único e autêntico motivo moral sem, contudo, referir-se a um objeto empírico. Assim, o respeito é o efeito da lei moral produzido em nossa sensibilidade moral, sem a qual o conceito de dever seria inviável. Uma ação por respeito à lei possui valor moral porque a lei torna-se (...)
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  43. David O. Brink (2000). Making a Necessity of Virtue. Philosophical Review 109 (3):428-434.
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  44. David O. Brink (1999). Aristotle, Kant, and the Stoics. Philosophical Review 108 (4):576-582.
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  45. Alexander Broadie & Bruce Aune (1981). Kant's Theory of Morals. Philosophical Quarterly 31 (123):183.
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  46. W. H. Brock (1995). Verbindung Und Affinität. Die Grundlegung der Neuzeitlichen Chemie an der Wende Vom 17. Zum 18. Jahrhundert. [REVIEW] British Journal for the History of Science 28 (2):238-239.
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  47. Sarah Buss (2012). The Value of Humanity. Journal of Philosophy 109 (5-6):341-377.
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  48. Unnaturalized but not Unnatural (2001). From Friendship to Martiage: Revising Kant, Lara Denis. Philosophy and Phenomenological Research 63 (1).
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  49. Eduardo Molina Cantó (2012). Moral, Religión Y Política En I. Kant. Ideas Y Valores 61 (148):131-144.
    Al final de la Crítica de la facultad de juzgar, Kant aborda el problema de las pruebas de la existencia de Dios y revisa en detalle el argumento que a él le parece el único capaz de provocar verdadero asentimiento: la prueba moral. Se revisa el camino que sigue Kant para llegar, a través de su anál..
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  50. Jakub Capek (2009). On the Duty of a Human Being to Himself: Patocka, Kant and Charta 77. Filosoficky Casopis 57 (4):491-506.
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