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  1. Tom Bailey (2002). Kant and Autonomy Conference. Kant-Studien 93 (4):488-490.
  2. Noell Birondo (2007). Kantian Reasons for Reasons. Ratio 20 (3):264–277.
    Rüdiger Bittner has recently argued against a Kantian ‘maxims account’ of reasons for action. In this paper I argue – against Bittner – that Kantian maxims are not to be understood as reasons for action, but rather as reasons for reasons. On the interpretation presented here, Kantian maxims are the reasons for an agent’s being motivated by whatever more immediate reasons actually motivate her. This understanding of Kantian maxims suggests a recognizably realist Kantian position in ethics.
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  3. Antoon Braeckman (2008). The Moral Inevitability of the Enlightenment and the Precariousness of the Moment. Review of Metaphysics 62 (2):285-306.
    Kant’s essay An answer to the question: What is Enlightenment? has developed into the representative text of philosophical Enlightenment in the course of the past two hundred years. Yet most interpretations tend to assign to it a univocal meaning that is incompatible with its apparent polysemy. While taking the latter into account, the author closely investigates Kant’s essay and offers a balanced interpretation of its meaning. On the basis of this reading, it becomes apparent that we should understand Kant’s idea (...)
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  4. Georg Cavallar (2012). Review: Roth & Surprenant (Eds), Kant and Education: Interpretations and Commentary. [REVIEW] Kantian Review 17 (3):527-530.
  5. Adam Cureton (2014). Review: Hill, Virtue, Rules, and Justice: Kantian Aspirations. [REVIEW] Kantian Review 19 (1):171-176.
  6. Katerina Deligiorgi (2012). Review: González, Culture as Mediation: Kant on Nature, Culture, and Morality. [REVIEW] Kantian Review 17 (3):519-521.
  7. Paul Formosa (2011). Review: Anderson-Gold & Muchnik (Eds), Kant's Anatomy of Evil. [REVIEW] Kantian Review 16 (1):150-156.
  8. Ernesto V. Garcia (2000). The Social Nature of Kantian Dignity. Social Philosophy Today 16:127-139.
    Most scholars describe Kant’s idea of dignity as what I term his “vertical” account—that is, our human dignity insofar as we rise above heteronomous natural inclinations and realize human freedom by obeying the moral law. In this paper, I attempt to supplement this traditional view by exploring Kant’s neglected “horizontal” account of dignity—that is, our human dignity insofar as we exist in relationship with others. First, I examine the negative aspect of this horizontal account of dignity, found in Kant’s discussion (...)
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  9. Jürgen Goldstein (2010). Die Höllenfahrt der Selbsterkenntnis und der Weg zur Vergötterung bei Hamann und Kant. Kant-Studien 101 (2):189-216.
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  10. Martin Gottfried (1961). Probleme der prinzipienlehre in der philosophie kants. Kant-Studien 52 (1-4):173-184.
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  11. Thomas Hill (2010). Kant's Tugendlehre as Normative Ethics. In Lara Denis (ed.), Kant's Metaphysics of Morals: A Critical Guide. Cambridge University Press.
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  12. Paul Katsafanas (forthcoming). The Problem of Normative Authority in Kant, Hegel, and Nietzsche. In Tom Bailey & João Constâncio (eds.), Nietzsche and Kantian Ethics.
    Kant and Hegel share a common foundational idea: they believe that the authority of normative claims can be justified only by showing that these norms are self-imposed or autonomous. Yet they develop this idea in strikingly different ways: Kant argues that we can derive specific normative claims from the formal idea of autonomy, whereas Hegel contends that we use the idea of freedom not to derive, but to assess, the specific normative claims ensconced in our social institutions and practices. Exploring (...)
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  13. Samuel J. Kerstein (2001). Korsgaard's Kantian Arguments for the Value of Humanity. Canadian Journal of Philosophy 31 (1):23-52.
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  14. Christine M. Korsgaard, A Reply to Carol Voeller and Rachel Cohon: “The Moral Law as the Source of Normativity” by Carol Voeller "The Roots of Reason" by Rachel Cohon.
    I am going to begin today by bringing together one of the themes of Carol Voeller’s remarks with one of the criticisms raised by Rachel Cohon, because I see them as related, and want to address them together. Voeller argues that the moral law is constitutive of our nature as rational agents. To put it in her own words, “to be the kind of object it is, is for a thing to be under, or constituted by, the laws which are (...)
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  15. James Edwin Mahon (2009). The Truth About Kant on Lies. In Clancy W. Martin (ed.), The Philosophy of Deception. Oxford University Press.
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  16. James Edwin Mahon (2006). Kant and Maria Von Herbert: Reticence Vs. Deception. Philosophy 81 (3):417-444.
  17. James Edwin Mahon (2006). Kant and the Perfect Duty to Others Not to Lie. British Journal for the History of Philosophy 14 (4):653 – 685.
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  18. James Edwin Mahon (2003). Kant on Lies, Candour and Reticence. Kantian Review 7 (1):102-133.
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  19. Owen Ware (2012). Review of Kant and Education: Interpretations and Commentary. [REVIEW] Notre Dame Philosophical Reviews.
    Kant and Education brings together sixteen essays by an international group of scholars. The range of topics covered in the anthology is impressive. Kant's contribution to contemporary theories of education is central, as well as Kant's intellectual debt to Rousseau, the role of education in Kant's normative theories, and the impact of Kant's ideas on subsequent generations. Add to this the relative shortness of each essay (ten to fifteen pages), and one is left with an accessible introduction to a fascinating, (...)
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