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  1. Ian Adams (1990). Kant, Pestalozzi and the Role of Ideology in Educational Thought. Journal of Philosophy of Education 24 (2):257–269.
  2. Guido Antônio Almeiddea (2006). Sobre o Princípio E a Lei Universal Do Direito Em Kant. Kriterion 47 (114):209-222.
  3. Matthew C. Altman (2007). The Decomposition of the Corporate Body: What Kant Cannot Contribute to Business Ethics. [REVIEW] Journal of Business Ethics 74 (3):253 - 266.
    Kant is gaining popularity in business ethics because the categorical imperative rules out actions such as deceptive advertising and exploitative working conditions, both of which treat people merely as means to an end. However, those who apply Kant in this way often hold businesses themselves morally accountable, and this conception of collective responsibility contradicts the kind of moral agency that underlies Kant's ethics. A business has neither inclinations nor the capacity to reason, so it lacks the conditions necessary for constraint (...)
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  4. Sharon Anderson-Gold (1998). Review: Schott (Ed), Feminist Interpretations of Immanuel Kant. [REVIEW] Kantian Review 2:155-157.
  5. Hannah Arendt (1982). Lectures on Kant's Political Philosophy. University of Chicago Press.
    The present volume brings Arendt's notes for these lectures together with other of her texts on the topic of judging and provides important clues to the likely direction of Arendt's thinking in this area.
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  6. Richard E. Ashcroft (2003). Kant, Mill, Durkheim? Trust and Autonomy in Bioethics and Politics. Studies in History and Philosophy of Science Part C 34 (2):359-366.
  7. Dennis Vanden Auweele (2013). The Lutheran Influence on Kant's Depraved Will. International Journal for Philosophy of Religion 73 (2):117-134.
    Contemporary Kant-scholarship has a tendency to allign Kant’s understanding of depravity closer to Erasmus than Luther in their famous debate on the freedom of the will (1520–1527). While, at face value, some paragraphs do warrant such a claim, I will argue that Kant’s understanding of the radical evil will draws closer to Luther than Erasmus in a number of elements. These elements are (1) the intervention of the Wille for progress towards the good, (2) a positive choice for evil, (3) (...)
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  8. Dennis Vanden Auweele (2012). The Enduring Relevance of Kant's Analysis of (Radical) Evil. Bijdragen 73 (2):121-142.
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  9. Thomas Auxter (1979). The Unimportance of Kant's Highest Good. Journal of the History of Philosophy 17 (2):121-134.
  10. Diana E. Axelsen (1989). Kant's Metaphors for Persons and Community. Philosophy and Theology 3 (4):301-321.
    I argue that, although it is probably not possible to construct a thoroughly consistent interpretation of Kantian metaphors, there is a perspective in Kant’s later writings which provides a framework for selecting and sorting central metaphors. Following a discussion of the work or Lakoff and Johnson on metaphor, I provide an examination of Kant’s distinction between noumenon and phenomenon as an example of a metaphor grounded upon spatio-temporal experience, and conclude with suggestions concerning the role of metaphor in Kant’s account (...)
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  11. Sidney Axinn (1981). Ambivalence: Kant's View of Human Nature. Kant-Studien 72 (1-4):169-174.
  12. Johannes Balthasar (1983). Spirit and Revolution. Studies in Kant, Hegel, and Marx. Philosophy and History 16 (1):26-27.
  13. G. Banham (2002). Kant's Critique of Right. Kantian Review 6 (1):35-59.
    Full-text of this article is not available in this e-prints service. This article was originally published [following peer-review] in Kantian Review, published by and copyright University of Wales Press.
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  14. Anne Barron (2012). Kant, Copyright and Communicative Freedom. Law and Philosophy 31 (1):1-48.
    The rapid recent expansion of copyright law worldwide has sparked efforts to defend the ‘public domain’ of non-propertized information, often on the ground that an expansive public domain is a condition of a ‘free culture’. Yet questions remain about why the public domain is worth defending, what exactly a free culture is, and what role (if any) authors’ rights might play in relation to it. From the standard liberal perspective shared by many critics of copyright expansionism, the protection of individual (...)
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  15. Pierluigi Barrotta (1998). Parsons on Mises and Kant: A Comment. Economics and Philosophy 14 (01):127-.
  16. Peter Baumanns (2007). Die Seele-Staat-Analogie Im Blick Auf Platon, Kant Und Schiller. Königshausen & Neumann.
  17. Gunnar Beck (2006). Immanuel Kant's Theory of Rights. Ratio Juris 19 (4):371-401.
  18. Allan Beever (2013). Kant on the Law of Marriage. Kantian Review 18 (3):339-362.
    The account of marriage Kant presents in the Rechtslehre strikes most readers as cold, legalistic and obsessed with sex. It seems to ignore at least nearly all of the morally valuable aspects of marriage. Consequently, most have felt that this is a feature of Kant's theory best ignored. Against this view, this article argues that Kant's focus is appropriate, that his understanding of marriage is much more romantic than is commonly thought and that it presents a thought-provoking alternative to the (...)
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  19. Jürgen Blühdorn (1973). „Kantianer“ und Kant. Die Wende von der Rechtsmetaphysik zur „Wissenschaft“ vom positiven Recht. Kant-Studien 64 (1-4):363-394.
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  20. Michael Boesch (2007). Global Rational. On the Cosmopolitanism of the Kant's Rational Critique. Kant-Studien 98 (4):473-486.
  21. Ken Booth (2002). Review: Orend, War and International Justice: A Kantian Perspective. [REVIEW] Kantian Review 6 (1):144-149.
  22. Nick Bostrom, R. C. W. Ettinger & Charles Tandy (eds.) (2004). Death and Anti-Death, Volume 2: Two Hundred Years After Kant, Fifty Years After Turing. Palo Alto: Ria University Press.
  23. Henry Walter Branr (1977). On the Comprehension and Evaluation of Kant in Our Time. Contributions of Marxist-Leninist Kant Research. Philosophy and History 10 (2):152-155.
  24. Daniel Breazeale (2008). Review: Henrich, Between Kant and Hegel. Lectures on German Idealism. [REVIEW] Journal of the History of Philosophy 46 (2):pp. 330-331.
  25. Klaus Brinkmann (ed.) (2007). German Idealism: Critical Concepts in Philosophy. Routledge.
    v. 1. The Enlightenment, Kant -- v. 2. Kant's immediate critics, Early German romanticism -- v. 3. General characterization, Fichte, Schelling, Hegel -- v. 4. New horizons, The legacy of German idealism.
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  26. Thom Brooks (2005). Kantian Punishment and Retributivism: A Reply to Clark. Ratio 18 (2):237–245.
    In this journal, Michael Clark defends a "A Non-Retributive Kantian Approach to Punishment". I argue that both Kant's and Rawls's theories of punishment are retributivist to some extent. It may then be slightly misleading to say that by following the views of Kant and Rawls, in particular, as Clark does, we can develop a nonretributivist theory of punishment. This matter is further complicated by the fact Clark nowhere addresses Rawls's views on punishment: Rawls endorses a mixed theory combining retributive and (...)
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  27. Antonio Calcagno (1995). Interface: Modernity and Post-Modernity: The Possibility of Enthusiasm According to Immanuel Kant and Jean-Francois Lyotard. Philosophy Today 4 (4):358-370.
  28. Anthony J. Carroll (2009). Review: Ripstein (Ed), Immanuel Kant (International Library of Essays in the History of Social and Political Thought). [REVIEW] Heythrop Journal 50 (2):339-340.
  29. Georg Cavallar (2014). Sources of Kant's Cosmopolitanism: Basedow, Rousseau, and Cosmopolitan Education. Studies in Philosophy and Education 33 (4):369-389.
    The goal of this essay is to analyse the influence of Johann Bernhard Basedow and Rousseau on Kant’s cosmopolitanism and concept of cosmopolitan education. It argues that both Basedow and Kant defined cosmopolitan education as non-denominational moral formation or Bildung, encompassing—in different forms—a thin version of moral religion following the core tenets of Christianity. Kant’s encounter with Basedow and the Philanthropinum in Dessau helps to understand the development of Kant’s concept of cosmopolitanism and educational theory ‘in weltbürgerlicher Absicht’. Rousseau’s role (...)
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  30. Georg Cavallar (2012). Review: Roth and Surprenant, Kant and Education: Interpretations and Commentary. [REVIEW] Kantian Review 17 (3):527-530.
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  31. Georg Cavallar (2012). Review: Roth & Surprenant (Eds), Kant and Education: Interpretations and Commentary. [REVIEW] Kantian Review 17 (3):527-530.
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  32. Georg Cavallar (2010). Review: Erskine, Embedded Cosmopolitanism. Duties to Strangers and Enemies in a World of 'Dislocated Communities'. [REVIEW] Kantian Review 14 (2):153-155.
  33. Georg Cavallar & August Reinisch (1998). Kant, Intervention and the 'Failed State'. Kantian Review 2:91-106.
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  34. Andrea Ciceri (2011). The Reading of Radical Evil in Kant Proposed by Italo Mancini. Rivista di Filosofia Neo-Scolastica 103 (4):691-705.
    The contribution examines Italo Mancini'suggestion to reread Kant's radical evil in the light of a reconsideration of the scope of reason in Kant's philosophy of religion.
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  35. Charles Covell (2006). Review: Williams, Kant's Critique of Hobbes: Sovereignty and Cosmopolitanism. [REVIEW] Kantian Review 11:130-133.
  36. Ciaran Cronin (2003). Kant's Politics of Enlightenment. Journal of the History of Philosophy 41 (1):51-80.
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  37. Lisa Curtis-Wendlandt (2012). No Right to Resist? Elise Reimarus's "Freedom" as a Kantian Response to the Problem of Violent Revolt. Hypatia 27 (4):755 - 773.
    One of the greatest woman intellectuals of eighteenth-century Germany is Elise Reimarus, whose contribution to Enlightenment political theory is rarely acknowledged today. Unlike other social contract theorists, Reimarus rejects a people's right to violent resistance or revolution in her philosophical dialogue Freedom (1791). Exploring the arguments in Freedom, this paper observes a number of similarities in the political thought of Elise Reimarus and Immanuel Kant. Both, I suggest, reject violence as an illegitimate response to perceived political injustice in a way (...)
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  38. Daniel O. Dahlstrom (1985). The Natural Right of Equal Opportunity in Kant's Civil Union. Southern Journal of Philosophy 23 (3):295-303.
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  39. Fred R. Dallmayr (1988). Between Kant and Aristotle: Beiner's Political Judgment. New Vico Studies 6:147-154.
  40. Nythamar De Oliveira (2000). Critique of Public Reason Revisited: Kant as Arbiter Between Rawls and Habermas. Veritas 45 (4):583-606.
  41. A. Degryse (2011). Sensus Communis as a Foundation for Men as Political Beings: Arendt's Reading of Kant's Critique of Judgment. Philosophy and Social Criticism 37 (3):345-358.
    In the literature on Hannah Arendt’s Lectures on Kant’s Political Philosophy, two sorts of claim have been made by different interpreters. First, there is Beiner’s observation that there is a shift in Arendt’s thoughts on judgment, which has led to the idea that Arendt develops two distinct theories of judgment. The second sort of claim concerns Arendt’s use of Kant’s transcendental principles. At its core, it has led to the critique that Arendt detranscendentalizes — or empiricalizes — Kant, by linking (...)
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  42. Giorgio Del Vecchio (1935). Ethik, Recht und Staat. Kant-Studien 40 (1-2):68-80.
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  43. Katerina Deligiorgi (2012). Review: González, Culture as Mediation: Kant on Nature, Culture, and Morality. [REVIEW] Kantian Review 17 (3):519-521.
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  44. Katerina Deligiorgi (2005). Kant and the Culture of Enlightenment. SUNY Press.
    Deligiorgi also considers Kant's ideas in relation to the work of Diderot, Rousseau, Mendelssohn, Reinhold, Hamann, Schiller, and Herder.
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  45. Lara Denis (2008). Individual and Collective Flourishing in Kant's Philosophy. Kantian Review 13 (1):82-115.
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  46. Lara Denis (2003). Review: Louden, Kant's Impure Ethics. [REVIEW] Philosophy and Phenomenological Research 66 (2):491-493.
  47. C. Dierksmeier (2004). Review: Hunter, Rival Enlightenments: Civil and Metaphysical Philosophy in Early Modern Germany. [REVIEW] Kantian Review 8:137-142.
  48. Kevin E. Dodson (2003). Review: O'Neill, Bounds of Justice. [REVIEW] Kantian Review 7 (1):149-152.
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  49. Kevin E. Dodson (2003). Kant's Socialism. Social Theory and Practice 29 (4):525-538.
  50. Steven M. Duncan, Kant's Critique of the Ontological Argument: FAIL.
    In this paper, I argue that Kant's famous critique of the Ontological Argument largely begs the question against that argument, and is no better when supplemented by the modern quantificational analysis of "exists." In particular, I argue that the claim, common to Hume and Kant, that conceptual truths can never entail substantive existential claims is false,and thus no ground for rejecting the Ontological Argument.
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