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  1. Jami L. Anderson (1999). A Hegelian Theory of Punishment. Legal Theory 5 (4):363-388.
    Despite the bad press that retributivism often receives, the basic assumptions on which this theory of punishment rests are generally regarded as being attractive and compelling. First of these is the assumption that persons are morally responsible agents and that social practices, such as criminal punishment, must acknowledge that fact. Additionally, retributivism is committed to the claim that punishment must be proportionate to the crime, and not determined by such utilitarian concerns as the welfare of society, or the hope of (...)
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  2. Jami L. Anderson (1998). Understanding Punishment as Annulment. Social Philosophy Today 13:215-226.
    Hegel claims that punishment is justified because it annuls crimes thereby revealing the criminal act for what it is, a will “null and void.” In this paper I analyze the complex notion of annulment, arguing that Hegel is claiming that punishment does not change the past, but alters the status of the criminal will so as to reveal that will for what it is, a violation of a victim’s rights. In short, punishment invalidates the criminal's will and validates the victim's (...)
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  3. Marcus Arvan (2012). Unifying the Categorical Imperative. Southwest Philosophical Review 28 (1):217-225.
    This paper demonstrates something that Kant notoriously claimed to be possible, but which Kant scholars today widely believe to be impossible: unification of all three formulations of the Categorical Imperative. Part 1 of this paper tells a broad-brush story of how I understand Kant’s theory of practical reason and morality, showing how the three formulations of the Categorical Imperative appear to me to be unified. Part 2 then provides clear textual support for each premise in the argument for my interpretation.
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  4. Carla Bagnoli (forthcoming). “Respect and Obligation. The Scope of Kant’s Constructivism”,. In S. Bacin, C. la Rocca & M. Ruffing (eds.), Proceedings of the XI International Congress of the Kantian Society. De Gruyter.
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  5. Carla Bagnoli (2012). “Kant’s Contribution to Moral Epistemology”. Paradigmi 1:69-79.
  6. Carla Bagnoli (2010). “Responsibility for Action”. Paradigmi 27 (1):75-86.
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  7. Carla Bagnoli (2009). “Practical Necessity: The Subjective Experience”. In W. Huemer & B. Centi (eds.), Value and Ontology. Ontos-Verlag.
  8. Carla Bagnoli (2009). Review of Charles Larmore The Autonomy of Morality. [REVIEW] Philosophical Review 118 (4):536-540.
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  9. Carla Bagnoli (2007). Respect and Membership in the Moral Community. Ethical Theory and Moral Practice 10 (2):113 - 128.
    Some philosophers object that Kant's respect cannot express mutual recognition because it is an attitude owed to persons in virtue of an abstract notion of autonomy and invite us to integrate the vocabulary of respect with other persons-concepts or to replace it with a social conception of recognition. This paper argues for a dialogical interpretation of respect as the key-mode of recognition of membership in the moral community. This interpretation highlights the relational and practical nature of respect, and accounts for (...)
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  10. Carla Bagnoli (2003). Respect and Loving Attention. Canadian Journal of Philosophy 33 (4):483-516.
    On Kant's view, the feeling of respect is the mark of moral agency, and is peculiar to us, animals endowed with reason. Unlike any other feeling, respect originates in the contemplation of the moral law, that is, the idea of lawful activity. This idea works as a constraint on our deliberation by discounting the pretenses of our natural desires and demoting our selfish maxims. We experience its workings in the guise of respect. Respect shows that from the agent's subjective perspective, (...)
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  11. Anne Margaret Baxley (2008). Pleasure, Freedom and Grace: Schiller's “Completion” of Kant's Ethics. Inquiry 51 (1):1 – 15.
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  12. Anthony F. Beavers, Between Angels and Animals: The Question of Robot Ethics, or is Kantian Moral Agency Desirable?
    In this paper, I examine a variety of agents that appear in Kantian ethics in order to determine which would be necessary to make a robot a genuine moral agent. However, building such an agent would require that we structure into a robot’s behavioral repertoire the possibility for immoral behavior, for only then can the moral law, according to Kant, manifest itself as an ought, a prerequisite for being able to hold an agent morally accountable for its actions. Since (...)
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  13. Susanne Bobzien (1997). Kants Kategorien der praktischen Vernunft. Eine Anmerkung Zu Bruno Haas. Kant 3:77-80..
    ABSTRACT: A brief critique of Bruno Haas’ interpretation of Kant’s categories of practical reason and a reply to his criticism of my paper 'Die Kategorien der Freiheit bei Kant' ('Kant's Categories of Freedom').
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  14. Susanne Bobzien (1988). Die Kategorien Der Freiheit Bei Kant (Kant's Categories of Freedom). Kant 1:193-220.
    ABSTRACT: A general interpretation and close textual analysis of Kant’s theory of the categories of freedom (or categories of practical reason) in his Critique of Practical Reason. My main concerns in the paper are the following: (1) I show that Kant’s categories of freedom have primarily three functions: as conditions of the possibility for actions (i) to be free, (ii) to be comprehensible as free and (iii) to be morally evaluated. (2) I show that for Kant actions, although qua theoretical (...)
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  15. Michael Cholbi (2013). Kantian Paternalism and Suicide Intervention. In Christian Coons Michael Weber (ed.), Paternalism: Theory and Practice. Cambridge University Press.
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  16. Michael Cholbi (2010). A Kantian Defense of Prudential Suicide. Journal of Moral Philosophy 7 (4):489-515.
    Kant's claim that the rational will has absolute value or dignity appears to render any prudential suicide morally impermissible. Although the previous appeals of Kantians (e. g., David Velleman) to the notion that pain or mental anguish can compromise dignity and justify prudential suicide are unsuccessful, these appeals suggest three constraints that an adequate Kantian defense of prudential suicide must meet. Here I off er an account that meets these constraints. Central to this account is the contention that some suicidal (...)
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  17. Michael Cholbi (2000). Kant and the Irrationality of Suicide. History of Philosophy Quarterly 17 (2):159-176.
    Though Kant calls the prohibition against suicide the first duty of human beings to themselves, his arguments for this duty lack his characteristic rigor and systematicity. The lack of a single authoritative Kantian approach to suicide casts doubt on what is generally regarded as an extreme and implausible position, to wit, that not only is suicide wrong in every circumstance, but is among the gravest moral wrongs. Here I try to remedy this lack of systematicity in order to show that (...)
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  18. Lara Denis (1999). Kant on the Wrongness of 'Unnatural' Sex. History of Philosophy Quarterly 16 (2):225-48.
    I consider Kant’s use of claims about “nature’s ends” in his arguments to establish maxims of homosexual sex, masturbation, and bestiality as constituting “unnatural” sexual vices, which are contrary to one’s duties to oneself as an animal and moral being. I argue, first, that the formula of humanity is the principle best suited for understanding duties to oneself as an animal and moral being; and second, that although natural teleology is relevant to some degree in specifying these duties, it cannot (...)
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  19. Lara Denis (1999). Kant on the Perfection of Others. Southern Journal of Philosophy 37 (1):25-41.
    Kant claims that we have a duty to promote our own moral perfection, but not the moral perfection of others. I examine three types of argument for this asymmetry, as well as the implications of these arguments--and their success or failure--for Kantian theory. The arguments I consider say that (first) to promote others’ perfection is impossible; (second) to try to promote others’ perfection is impermissible; and (third) one cannot be obligated to promote both others’ perfection and one’s own. I argue (...)
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  20. Corey W. Dyck (2012). Chimerical Ethics and Flattering Moralists: Baumgarten's Influence on Kant's Moral Theory in the Observations and Remarks. In Susan Shell & Richard Velkley (eds.), Kant's Observations and Remarks: A Critical Guide. Cambridge University Press.
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  21. Pablo Gilabert (2010). Kant and the Claims of the Poor. Philosophy and Phenomenological Research 81 (2):382-418.
  22. Zachary Hoskins (2013). Review: Kant's Metaphysics of Morals: A Critical Guide - Lara Denis (Ed.). [REVIEW] Journal of Moral Philosophy 10 (3):361-64.
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  23. Zachary Hoskins (2008). Review: The Value of Humanity in Kant's Moral Theory - by Richard Dean. [REVIEW] Philosophical Books 49 (2):150-152.
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  24. Vaughn E. Huckfeldt (2007). Categorical and Agent-Neutral Reasons in Kantian Justifications of Morality. Philosophia 35 (1):23-41.
    The dispute between Kantians and Humeans over whether practical reason can justify moral reasons for all agents is often characterized as a debate over whether reasons are hypothetical or categorical. Instead, this debate must be understood in terms of the distinction between agent-neutral and agent-relative reasons. This paper considers Alan Gewirth’s Reason and Morality as a case study of a Kantian justification of morality focused on deriving categorical reasons from hypothetical reasons. The case study demonstrates first, the possibility of categorical (...)
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  25. Leonard Kahn (2010). Review of "Essays on Derek Parfit's ON WHAT MATTERS". [REVIEW] Metapsychology 14 (24).
  26. Patrick Kain (2010). Review of Allen Wood, Kantian Ethics. [REVIEW] Philosophical Review 119:104-108.
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  27. Patrick Kain (2010). Review of Stephen Engstrom, The Form of Practical Knowledge: A Study of the Categorical Imperative. [REVIEW] Notre Dame Philosophical Reviews 2010 (11).
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  28. Christine M. Korsgaard, Interview with Korsgaard: Internalism and the Sources of Normativity (Corrected Version).
    This is the version of the interview with Professor Korsgaard that was supposed to have appeared in Constructions of Practical Reason: Interviews on Moral and Political Philosophy, edited by Herlinde Pauer-Studer (Stanford: Stanford University Press, 2002). Due to an unfortunate accident, the first edition of that volume contains an unedited transcript of that interview rather than the corrected version below.
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  29. Christine M. Korsgaard (1996). The Sources of Normativity. Cambridge University Press.
    Ethical concepts are, or purport to be, normative. They make claims on us: they command, oblige, recommend, or guide. Or at least when we invoke them, we make claims on one another; but where does their authority over us - or ours over one another - come from? Christine Korsgaard identifies four accounts of the source of normativity that have been advocated by modern moral philosophers: voluntarism, realism, reflective endorsement, and the appeal to autonomy. She traces their history, showing how (...)
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  30. Dimitri Landa (2009). On the Possibility of Kantian Retributivism. Utilitas 21 (3):276-296.
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  31. Sean McAleer (2005). Kant and Aristotle on the Difficulty of Moral Knowledge: Lessons From the Doctrine of Virtue. Studies in the History of Ethics:1-43.
  32. Fritz J. McDonald (forthcoming). Review of Korsgaard's The Constitution of Agency (2008, OUP). [REVIEW] Ethical Theory and Moral Practice.
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  33. Thaddeus Metz (2008). Respect for Persons Permits Prioritizing Treatment for Hiv/Aids. Developing World Bioethics 8 (2):89-103.
    I defend a certain claim about rationing in the context of HIV/AIDS, namely, the 'priority thesis' that the state of a developing country with a high rate of HIV should provide highly active anti-retroviral treatment (HAART) to those who would die without it, even if doing so would require not treating most other life-threatening diseases. More specifically, I defend the priority thesis in a negative way, by refuting two influential and important arguments against it inspired by the Kantian principle of (...)
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  34. Kenneth L. Pearce, Kant's 'Bad' Examples.
    Despite the current popularity of 'Kantian' ethical theory, Kant's applied ethical conclusions receive little respect. Kantians provide a variety of reasons for rejecting Kant's own application of his ethical theory, but the justification repeated perhaps most frequently, with varying degrees of bluntness, is that in arguing for his (allegedly) objectionable results, Kant abuses his theory to rationalize prevailing cultural norms. Against this view, this paper argues that Kant is not guilty of widespread misapplication of his meta-ethical theory. This paper considers (...)
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  35. Linda Radzik (2011). On Minding Your Own Business: Differentiating Accountability Relations Within the Moral Community. Social Theory and Practice 37 (4):574-598.
    When is one person entitled to sanction another for moral wrongdoing? When, instead, must one mind one’s own business? Stephen Darwall argues that the legitimacy of social sanctioning is essential to the very concept of moral obligation. But, I will argue, Darwall’s “second person” theory of accountability unfortunately implies that every person is entitled to sanction every wrongdoer for every misdeed. In this essay, I defend a set of principles for differentiating those who have the standing to sanction from those (...)
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  36. Tamar Schapiro (2006). Kantian Rigorism and Mitigating Circumstances. Ethics 117 (1):32–57.
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  37. Tamar Schapiro (2003). Compliance, Complicity, and the Nature of Nonideal Conditions. Journal of Philosophy 100 (7):329-355.
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  38. Tamar Schapiro (2001). Three Conceptions of Action in Moral Theory. Noûs 35 (1):93–117.
    The utilitarian conception, which I call “action as production,” holds that action is a way of making use of the world, conceived as a causal mechanism. According to the rational intuitionist conception, which I call “action as assertion,” action is a way of acknowledging the value in the world, conceived as a realm of status. On the Kantian constructivist conception, which I call “action as participation,” action is a way of making the world, qua causal mechanism, come to count as (...)
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  39. Tamar Schapiro (1999). What is a Child? Ethics 109 (4):715–738.
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  40. George Sher (2005). Kantian Fairness. Philosophical Issues 15 (1):179–192.
    It is widely thought to be unfair to hold people responsible, or to blame or punish them, for wrongful acts or omissions that are beyond their control. Because this principle is often taken to support incompatibilism, and because it has led many to deny the possibility of moral luck, we might expect its normative underpinnings to have been carefully scrutinized. However, surprisingly, they have not. In the current paper, I will try to fill this gap by first reconstructing, and then (...)
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  41. Robert Stern (2012). Understanding Moral Obligation: Kant, Hegel, Kierkegaard. Cambridge University Press.
    In many histories of modern ethics, Kant is supposed to have ushered in an anti-realist or constructivist turn by holding that unless we ourselves 'author' or lay down moral norms and values for ourselves, our autonomy as agents will be threatened. In this book, Robert Stern challenges the cogency of this 'argument from autonomy', and claims that Kant never subscribed to it. Rather, it is not value realism but the apparent obligatoriness of morality that really poses a challenge to our (...)
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  42. Owen Ware (forthcoming). Kant on Moral Sensibility and Moral Motivation. Journal of the History of Philosophy.
    Despite Kant's lasting influence on philosophical accounts of moral motivation, many details of his own position remain elusive. In the Critique of Practical Reason, for example, Kant argues that our recognition of the moral law’s authority must elicit both painful and pleasurable feelings in us. On reflection, however, it is unclear how these effects could motivate us to act from duty. As a result, Kant’s theory of moral sensibility comes under a skeptical threat: the possibility of a morally motivating feeling (...)
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  43. Garrath Williams (2011). 'Intelligible Facts':Toward a Constructivist Account of Action and Responsibility. In Sorin Baiasu, Sami Pihlström & Howard Williams (eds.), Politics and Metaphysics in Kant. University of Wales Press.
    This paper interprets facts about actions and responsibility in terms of Kant’s category of the ‘intelligible,’ but is also broadly naturalistic in its approach. It analyses intelligible facts in terms of two elements, the institutional and the normative. First, I draw on John Searle’s account of institutional facts. Searle emphasises that neither the meaning of a word nor my possession of something is a matter of empirical facts concerning the entity itself. Instead, to understand the nature of such facts, we (...)
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  44. Garrath Williams (2007). Judges in Our Own Case: Kantian Legislation and Responsibility Attribution. Politics and Ethics Review [Now Retitled as Journal of International Political Theory] 3 (1):8-23.
    This paper looks at the attribution of moral responsibility in the light of Kant's claim that the maxims of our actions should be universalizable. Assuming that it is often difficult for us to judge which actions satisfy this test, it suggests one way of translating Kantian morality into practice. Suppose that it is possible to read each action, via its maxim, as a communication addressed to the world: as an attempt to set the terms on which we should interact with (...)
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  45. Garrath Williams (1999). Nietzsche's Response to Kant's Morality. Philosophical Forum 30 (3):201–216.
    Although commentators sometimes mention a link between Kant and Nietzsche, this paper claims that the continuities in their moral thought have been insufficiently explored. I argue that Nietzsche may offer us a profound rethinking of Kant’s morality – one indebted to Kant’s ideal of critique. The paper first considers the wide apparent gulf between the thinkers. The second section seeks to explain this gulf in terms which relate to Kant’s overall project, while the final section deals with Nietzsche’s critique of (...)
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  46. Garrath Williams & Ruth Chadwick (2012). Responsibilities for Healthcare. Cambridge Quarterly of Healthcare Ethics 21 (02):155-165.
    This paper explores some ways in which Immanuel Kant’s ethical theory can be brought to bear on professional and health care ethics. Health care professionals are not mere individuals acting upon their own ends. Rather, their principles of action must be defined in terms of participation in a cooperative endeavor. This generates complex questions as to how well their roles mesh with one another and whether they comprise a well-formed collective agent. We argue that Kant’s ethics therefore, and perhaps surprisingly, (...)
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  47. Eric Entrican Wilson (2008). Kantian Autonomy and the Moral Self. The Review of Metaphysics 62 (2):355-381.
    This essay examines the connection between the concept of autonomy and the concept of an ideal, moral self in Kant’s practical philosophy. Its central thesis is that self-legislation does not rest on the capacity to exempt oneself from nature’s causal network. Instead, it rests on the practical capacity for identification with what Kant calls an individual’s “moral personality.” A person’s ability to identify with this morally ideal version of himself gives shape to his will, enabling him to decide how to (...)
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