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  1. Brenda Almond (2012). Kantian Voices in the Family Values Debate. Ethics and Social Welfare 6 (2):143-156.
    One of the explanations frequently offered for current social problems is the breakdown of the family as an institution and the decline of values such as trust and responsibility that were until recently associated with it. While the philosophical position of many commentators in this area is rooted in a broadly utilitarian social philosophy, there is a case for an alternative?i.e. non-utilitarian?philosophical point of view. The essential requirement for such an alternative approach is that it accords a place to certain (...)
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  2. Judith Andre (2013). Open Hope as a Civic Virtue. Social Philosophy Today 29:89-100.
    Hope as a virtue is an acquired disposition, shaped by reflection; as a civic virtue it must serve the good of the community. Ernst Bloch and Lord Buddha offer help in constructing such a virtue. Using a taxonomy developed by Darren Webb I distinguish open hope from goal-oriented hope, and use each thinker to develop the former. Bloch and Buddha are very different (and notoriously obscure; I do not attempt an exegesis). But they share a metaphysics of change, foundational for (...)
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  3. Richard E. Aquila (1984). Duty and Inclination: The Fundamentals of Morality Discussed and Redefined with Special Regard to Kant and Schiller. [REVIEW] Husserl Studies 1 (1):307-330.
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  4. Tom Bailey (2003). Nietzsche's Kantian Ethics. International Studies in Philosophy 35 (3):5-27.
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  5. Marcia Baron (1997). Three Methods of Ethics: A Debate. Blackwell.
    Written in the form of a debate, this volume presents a clear survey and assessment of the main arguments, both for and against each of these three central ...
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  6. Robert M. Barry (1964). "Kant's Theory of Knowledge: An Outline of One Central Argument in the 'Critique of Pure Reason,'" by Graham Bird. Modern Schoolman 41 (3):282-285.
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  7. Avner Baz (2008). Being Right, and Being in the Right. Inquiry 51 (6):627 – 644.
    This paper presents a critique of a prevailing conception of the relation between moral reasoning and judgment on the one hand, and moral goodness on the other. I argue that moral reasoning is inescapably vulnerable to moral, as opposed to merely theoretical, failure. This, I argue, means that there is something deeply misleading in the way that Kant's moral theory, and some of its main rivals, have invited us to conceive of their subject matter.
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  8. Roi Benbassat (2012). Kierkegaard's Relation to Kantian Ethics Reconsidered. Kierkegaard Studies Yearbook 2012 (1).
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  9. Monika Betzler (ed.) (2008). Kant's Ethics of Virtues. Walter De Gruyter.
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  10. Omri Boehm (2012). Kant and Spinozism: Trancendental Idealism and Immanence From Jacobi to Deleuze. British Journal for the History of Philosophy 20 (5):1041-1045.
    British Journal for the History of Philosophy, Volume 0, Issue 0, Page 1-4, Ahead of Print.
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  11. Marilea Bramer (2010). The Importance of Personal Relationships in Kantian Moral Theory: A Reply to Care Ethics. Hypatia 25 (1):121-139.
    Care ethicists have long insisted that Kantian moral theory fails to capture the partiality that ought to be present in our personal relationships. In her most recent book, Virginia Held claims that, unlike impartial moral theories, care ethics guides us in how we should act toward friends and family. Because these actions are performed out of care, they have moral value for a care ethicist. The same actions, Held claims, would not have moral worth for a Kantian because of the (...)
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  12. Johan Brännmark (2002). Morality and the Pursuit of Happiness: A Study in Kantian Ethics. Dissertation, Lund University
    This work seeks to develop a Kantian ethical theory in terms of a general ontology of values and norms together with a metaphysics of the person that makes sense of this ontology. It takes as its starting point Kant’s assertion that a good will is the only thing that has an unconditioned value and his accompanying view that the highest good consists in virtue and happiness in proportion to virtue. The soundness of Kant’s position on the value of the good (...)
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  13. Thom Brooks (2003). Kant's Theory of Punishment. Utilitas 15 (02):206-.
    The most widespread interpretation amongst contemporary theorists of Kant's theory of punishment is that it is retributivist. On the contrary, I will argue there are very different senses in which Kant discusses punishment. He endorses retribution for moral law transgressions and consequentialist considerations for positive law violations. When these standpoints are taken into consideration, Kant's theory of punishment is more coherent and unified than previously thought. This reading uncovers a new problem in Kant's theory of punishment. By assuming a potential (...)
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  14. Samuel V. Bruton (2003). Philip Stratton-Lake, Kant, Duty and Moral Worth, London, Routledge, 2000, Pp. Xi + 153. Utilitas 15 (2):248-249.
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  15. Samuel V. Bruton (2003). Marcia W. Baron, Kantian Ethics Almost Without Apology, Ithaca, N.Y., Cornell University Press, 1995, Pp. Xiii + 244. Utilitas 15 (01):121-.
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  16. P. Burcher (2012). The Noncompliant Patient: A Kantian and Levinasian Response. Journal of Medicine and Philosophy 37 (1):74-89.
    When a patient fails to follow the advice or prescription of a physician, she is termed to be "noncompliant" by the medical community. The medical community’s response to and understanding of patient noncompliance fails to acknowledge noncompliance as either a relational failure between physician and patient or as a patient choice. I offer an analysis of Immanuel Kant and Emmanuel Levinas that refocuses the issue of noncompliance by examining the physician role, the doctor–patient relationship, and the nature of responsibility.
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  17. George Cavallar (1993). Kantian Ethics and Socialism. International Studies in Philosophy 25 (1):112-112.
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  18. Michael Clark (2005). Kantian Punishment: Rejoinder to Brooks. Ratio 18 (3):361–364.
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  19. Drucilla Cornell (1995). Response to Thomas Mccarthy: The Political Alliance Between Ethical Feminism and Rawls's Kantian Constructivism. Constellations 2 (2):189-206.
  20. A. E. Denham & S. Farelly-Jackson (1996). Kant and Contemporary Moral Philosophy. In Alan Montefiore & V. Muresan (eds.), Contemporary British Moral Philosophy. Editura Alternative.
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  21. Lara Denis (2008). Animality and Agency: A Kantian Approach to Abortion. Philosophy and Phenomenological Research 76 (1):117-37.
    This paper situates abortion in the context of women’s duties to themselves. I argue that Kant’s fundamental moral requirement (found in the formula of humanity) to respect oneself as a rational being, combined with Kant’s view of our animal nature, form the basis for a view of pregnancy and abortion that focuses on women’s agency and moral character without diminishing the importance of their bodies and emotions. The Kantian view of abortion that emerges takes abortion to be morally problematic, but (...)
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  22. Lara Denis (2006). Kant's Conception of Virtue. In Paul Guyer (ed.), Cambridge Companion to Kant and Modern Philosophy. Cambridge University Press.
    In this paper, I explicate Kant’s theory of virtue and situate it within the context of theories of virtue before Kant (such as Aristotle, Hobbes, and Hume) and after Kant (such as Schiller and Schopenhauer). I explore Kant’s notions of virtue as a disposition to do one’s duty out of respect for the moral law, as moral strength in non-holy wills, as the moral disposition in conflict, and as moral self-constraint based on inner freedom. I distinguish between Kant’s notions of (...)
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  23. Lara Denis (2005). Autonomy and the Highest Good. Kantian Review 10 (1):33-59.
    Kant’s ethics conceives of rational beings as autonomous–capable of legislating the moral law, and of motivating themselves to act out of respect for that law. Kant’s ethics also includes a notion of the highest good, the union of virtue with happiness proportional to, and consequent on, virtue. According to Kant, morality sets forth the highest good as an object of the totality of all things good as ends. Much about Kant’s conception of the highest good is controversial. This paper focuses (...)
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  24. Lara Denis (2001). From Friendship to Marriage: Revising Kant. Philosophy and Phenomenological Research 63 (1):1-28.
  25. Lara Denis (1998). Kantian Consequentialism. Philosophical Review 107 (1):130-133.
  26. Adam Etinson (2013). Human Rights, Claimability and the Uses of Abstraction. Utilitas 25 (4):463-486.
    This article addresses the so-called to human rights. Focusing specifically on the work of Onora O'Neill, the article challenges two important aspects of her version of this objection. First: its narrowness. O'Neill understands the claimability of a right to depend on the identification of its duty-bearers. But there is good reason to think that the claimability of a right depends on more than just that, which makes abstract (and not welfare) rights the most natural target of her objection (section II). (...)
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  27. Melissa Seymour Fahmy (2011). Love, Respect, and Interfering with Others. Pacific Philosophical Quarterly 92 (2):174-192.
    The fact that Kantian beneficence is constrained by Kantian respect appears to seriously restrict the Kantian's moral response to agents who have embraced self-destructive ends. In this paper I defend the Kantian duties of love and respect by arguing that Kantians can recognize attempts to get an agent to change her ends as a legitimate form of beneficence. My argument depends on two key premises. First, that rational nature is not identical to the capacity to set ends, and second, that (...)
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  28. Paul Formosa (2011). Kant on the Highest Moral-Physical Good: The Social Aspect of Kant's Moral Philosophy. Kantian Review 15 (1):1-36.
    Kant identifies the “highest moral-physical good” as that combination of “good living” and “true humanity” which best harmonises in a “good meal in good company”. Why does Kant privilege the dinner party in this way? By examining Kant’s accounts of enlightenment, cosmopolitanism, love and respect, and gratitude and friendship, the answer to this question becomes clear. Kant’s moral ideal is that of an enlightened and just cosmopolitan human being who feels and acts with respect and love for all persons and (...)
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  29. William K. Frankena (1990). Kantian Ethics Today. Journal of Philosophical Research 15:47-55.
    Kantian ethics is both very much alive and very much under attack in recent moral philosophy, and so I propose to review some of the discussion, though I must say in advance that my review will have to be incomplete and oversimplified in various ways.
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  30. 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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  31. 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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  32. Mary Gregor (1989). Kantian Ethics and Socialism. Review of Metaphysics 42 (4):856-858.
  33. 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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  34. 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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  35. 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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  36. Dietmar Heidemann (ed.) (2012). Kant and Contemporary Moral Philosophy. De Gruyter.
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  37. 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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  38. Thomas Hill (2008). Kantian Virtue and Virtue Ethics. In Monika Betzler (ed.), Kant's Ethics of Virtues. Walter De Gruyter.
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  39. 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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  40. 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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  41. Otfried Höffe (2013). Kantian Ethics. In Roger Crisp (ed.), The Oxford Handbook of the History of Ethics. Oxford University Press.
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  42. 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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  43. Jason J. Howard (2004). Kant and Moral Imputation. American Catholic Philosophical Quarterly 78 (4):609-627.
    This article examines a largely neglected theme in Kant scholarship, which concerns the importance of conscience in understanding Kant’s account of moral imputation. It is my contention that conscience, contrary to many traditional interpretations of Kant, plays a central role in grasping the lived experience of moral agency insofar as it brings into light the burden that autonomy places upon us. When approached from this angle, Kant’s account of conscience, far from undermining the coherence of his position, actually bolsters it (...)
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  44. Pier Jaarsma, Petra Gelhaus & Stellan Welin (2012). Living the Categorical Imperative: Autistic Perspectives on Lying and Truth Telling–Between Kant and Care Ethics. [REVIEW] Medicine, Health Care and Philosophy 15 (3):271-277.
    Lying is a common phenomenon amongst human beings. It seems to play a role in making social interactions run more smoothly. Too much honesty can be regarded as impolite or downright rude. Remarkably, lying is not a common phenomenon amongst normally intelligent human beings who are on the autism spectrum. They appear to be ‘attractively morally innocent’ and seem to have an above average moral conscientious objection against deception. In this paper, the behavior of persons with autism with regard to (...)
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  45. Robert Johnson, The Good of Self-Development.
    So Michael Slote argues. There is and can be no obligation to foster one's own wellbeing for Kantians, only an obligation to foster the wellbeing of others. And any distinctively Kantian position both denies that our own wellbeing is the source of our moral duties and denies that a concern for wellbeing can be a morally worthy motive. So not only is the agent's own good not foundational to morality; it is of no moral importance. Hence, Slote concludes, the devaluation (...)
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  46. Robert N. Johnson (2007). Value and Autonomy in Kantian Ethics. In Russ Shafer-Landau (ed.), Oxford Studies in Metaethics: Volume II. Clarendon Press.
  47. Lawrence J. Jost & Julian Wuerth (eds.) (2011). Perfecting Virtue: New Essays on Kantian Ethics and Virtue Ethics. Cambridge University Press.
    Machine generated contents note: Contributors; Method of citing Aristotle's works; Method of citing Kant's works; Introduction; 1. Virtue ethics in relation to Kantian ethics: an opinionated overview and commentary Marcia Baron; 2. What does the Aristotelian Phronimos know? Rosalind Hursthouse; 3. Kant and agent-oriented ethics Allen Wood; 4. The difference that ends make Barbara Herman; 5. Two pictures of practical thinking Talbot Brewer; 6. Moving beyond Kant's moral agent in the Grounding Julian Wuerth; 7. A Kantian conception of human flourishing (...)
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  48. Alex Karolis (2008). Kant's Politics: Provisional Theory for an Uncertain World. Contemporary Political Theory 7 (1):111.
  49. Paul Katsafanas (2014). Nietzsche and Kant on the Will: Two Models of Reflective Agency. Philosophy and Phenomenological Research 89 (1):185-216.
    Kant and Nietzsche are typically thought to have diametrically opposed accounts of willing: put simply, whereas Kant gives signal importance to reflective episodes of choice, Nietzsche seems to deny that reflective choices have any significant role in the etiology of human action. In this essay, I argue that the dispute between Kant and Nietzsche actually takes a far more interesting form. Nietzsche is not merely rejecting the Kantian picture of agency. Rather, Nietzsche is offering a subtle critique of the Kantian (...)
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  50. Samuel Kerstein (2009). Treating Others Merely as Means. Utilitas 21 (2):163-180.
    In the Formula of Humanity, Kant embraces the principle that it is wrong for us to treat others merely as means. For contemporary Kantian ethicists, this Mere Means Principle plays the role of a moral constraint: it limits what we may do, even in the service of promoting the overall good. But substantive interpretations of the principle generate implausible results in relatively ordinary cases. On one interpretation, for example, you treat your opponent in a tennis tournament merely as a means (...)
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