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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. 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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  3. Monika Betzler (ed.) (2008). Kant's Ethics of Virtues. Walter De Gruyter.
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  4. 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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  5. 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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  6. 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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  7. Samuel V. Bruton (2003). Philip Stratton-Lake, Kant, Duty and Moral Worth, London, Routledge, 2000, Pp. Xi + 153. Utilitas 15 (02):248-.
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  8. George Cavallar (1993). Kantian Ethics and Socialism. International Studies in Philosophy 25 (1):112-112.
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  9. Michael Clark (2005). Kantian Punishment: Rejoinder to Brooks. Ratio 18 (3):361–364.
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  10. Drucilla Cornell (1995). Response to Thomas Mccarthy: The Political Alliance Between Ethical Feminism and Rawls's Kantian Constructivism. Constellations 2 (2):189-206.
  11. 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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  12. 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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  13. 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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  14. 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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  15. Lara Denis (2001). From Friendship to Marriage: Revising Kant. Philosophy and Phenomenological Research 63 (1):1-28.
    Many philosophers have portrayed Kant as having little of interest or merit to say about personal relationships--especially marriage. I argue that we can glean a compelling ideal of marriage from Kant’s ethical theory if we draw on Kant’s ideal of friendship (and on the formula of humanity, on which that ideal is based). Indeed, Kant himself often compares marriage and friendship, though he says that it is friendship rather than marriage that contains the maximum of reciprocal love balanced with respect. (...)
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  16. Lara Denis (1998). Kantian Consequentialism. Philosophical Review 107 (1):130-133.
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  17. 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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  18. 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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  19. 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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  20. Mary Gregor (1989). Kantian Ethics and Socialism. The Review of Metaphysics 42 (4):856-858.
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  21. 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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  22. Paul Guyer (ed.) (2006). The Cambridge Companion to Kant and Modern Philosophy. Cambridge University Press.
    The philosophy of Immanuel Kant is the watershed of modern thought, which irrevocably changed the landscape of the field and prepared the way for all the significant philosophical movements of the nineteenth and twentieth centuries. This volume, which complements The Cambridge Companion to Kant, covers every aspect of Kant's philosophy, with a particular focus on his moral and political philosophy. It also provides detailed coverage of Kant's historical context and of the enormous impact and influence that his work has had (...)
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  23. 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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  24. R. M. Hare (1993). Could Kant Have Been A Utilitarian? Utilitas 5 (01):1-.
  25. 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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  26. Thomas E. Hill, Jr. (2002). Human Welfare and Moral Worth: Kantian Perspectives. Clarendon Press.
    Thomas Hill, a leading figure in the recent development of Kantian moral philosophy, presents a series of essays that interpret and develop Kant's ideas on ethics. The first part of the book focuses on basic concepts: a priori method, a good will, categorical imperatives, autonomy, and constructivist strategies of argument. Hill goes on to consider aspects of human welfare, and then moral worth--the nature and grounds of moral assessment of persons as deserving esteem or blame. He offers illuminating discussions of (...)
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  27. Thomas Hill (2008). Kantian Virtue and Virtue Ethics. In Monika Betzler (ed.), Kant's Ethics of Virtues. Walter De Gruyter.
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  28. 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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  29. Sarah Williams Holtman (1997). Toward Social Reform: Kant's Penal Theory Reinterpreted. Utilitas 9 (01):3-.
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  30. 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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  31. Pier Jaarsma, Petra Gelhaus & Stellan Welin (forthcoming). Living the Categorical Imperative: Autistic Perspectives on Lying and Truth Telling–Between Kant and Care Ethics. Medicine, Health Care and Philosophy.
    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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  32. Robert Johnson, Merit /.
    A few pages into the Groundwork Kant claims that only actions from duty have moral worth.ii Even though as an aside he also says that a dutiful action from sympathy or honor, though lacking in moral worth, "deserves praise and encouragement", it is tempting not to take him very seriously. One suspects that he regards this praise as only a poor and morally insignificant cousin of the esteem reserved for actions from duty. In the end, it seems hard to avoid (...)
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  33. 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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  34. 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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  35. Mark Kalderon (2008). Respecting Value. European Journal of Philosophy 16 (3):341-365.
    This conference is, in part, an expression of respect for Joseph Raz and his work from which we have all learned much. I thought it apt, then, to talk about Raz's (2001) views about respect as developed in chapter four of Value, Respect, and Attachment. Raz describes his views as having a Kantian origin. This might raise the eyebrow of some neo-Kantians or anyone inclined to interpret Kant as a formalist or as a constructivist. Nevertheless, I believe that Raz's views (...)
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  36. Paul Katsafanas (forthcoming). Nietzsche and Kant on the Will: Two Models of Reflective Agency. Philosophy and Phenomenological Research.
    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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  37. Samuel Kerstein (2009). Treating Others Merely as Means. Utilitas 21 (2):163-180.
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  38. Christine M. Korsgaard, A Kantian Case for Animal Rights.
    Most legal systems divide the world into persons and property, treating human beings as persons, and pretty much everything else, including non-human animals, as property. Persons are the subjects of both rights and obligations, including the right to own property, while objects of property, being by their very nature for the use of persons, have no rights at all. I will call this the “legal bifurcation.” We might look to Immanuel Kant’s moral and political philosophy to provide a philosophical vindication (...)
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  39. Kwang-Sae Lee (1991). Two Ways of Morality: Confucian and Kantian. Journal of Chinese Philosophy 18 (1):89-121.
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  40. James Lenman (1998). Review of Korsgaard's Creating the Kingdom of Ends (1996, CUP). [REVIEW] Ethical Theory and Moral Practice 1 (4):487-8.
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  41. Andrew Linklater (1995). Richard Norman, Ethics, Killing and War, Cambridge, Cambridge University Press, 1995, Pp. X + 256. Utilitas 7 (02):337-.
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  42. Bryan Lueck (2008). Toward a Serresian Reconceptualization of Kantian Respect. Philosophy Today 52 (1):52-59.
    According to Immanuel Kant, moral experience is made possible by respect, an absolutely unique feeling in which the sensible and the intelligible are given immediately together. This paper argues that Kant's moral philosophy underemphasizes the role of this sensibility at the heart of moral experience and that a more rigorous conception of respect, grounded in Michel Serres's concepts of the parasite, the excluded/included third, and noise would yield a moral philosophy more consistent with Kant's own basic insights.
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  43. Joel Marks (2009). Ought Implies Kant: A Reply to the Consequentialist Critique. Lexington Books.
    Ought Implies Kant defends Kantianism via a critical examination of consequentialism. The latter is shown to be untenable on epistemic grounds; meanwhile, the charge that Kantianism is really consequentialism in disguise is refuted. The book also presents a novel interpretation of Kantianism as according direct duties to other animals.
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  44. Thaddeus Metz (forthcoming). Dignity in the Ubuntu Tradition. In Marcus Düwell (ed.), Cambridge Handbook on Human Dignity. Cambridge University Press.
    I draw on ideas commonly advocated by adherents to ubuntu, the term often used to capture sub-Saharan morality, in order to spell out, and sometimes construct, understandings of human dignity that are worth taking seriously by professional ethicists, moral philosophers, jurisprudential scholars and Constitutional Courts anywhere in the world. In particular, I seek to articulate a theory of dignity grounded in African values that could serve as a genuine rival to the influential Kantian conception that currently dominates most intellectual reflection (...)
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  45. Thaddeus Metz (2013). 'The Meaning of Life Lies in the Search': Robert Kane's New Justification of Objective Values. Social Theory and Practice 39 (2):313-27.
    Part of Robert Kane’s response to the contemporary cultural condition of pluralism is to attempt to ground morality in the _search_ for wisdom about how to live. With regard to the right, Kane argues, roughly, that a new principle capturing what all morally permissible actions have in common warrants belief on the part of all inquirers, even in the face of reasonable uncertainty, because it is justified as an essential means to ascertaining wisdom. Upon embarking for wisdom, one quickly discovers (...)
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  46. Thaddeus Metz (2008). The Nature of Reactive Practices:Exploring Strawson’s Expressivism. South African Journal of Philosophy 27 (3):49-63.
    I aim to answer the questions of whether reactive practices such as gratitude and punishment are inherently expressive, and, if so, in what respect. I distinguish seven ways in which one might plausibly characterize reactive practices as essentially expressive in nature, and organise them so that they progress in a dialectical order, from weakest to strongest. I then critically discuss objections that apply to the strongest conception, questioning whether it coheres with standard retributive understandings of why, when and where the (...)
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  47. Thaddeus Metz (2006). Judging Because Understanding: A Defence of Retributive Censure. In Pedro Tabensky (ed.), Judging and Understanding: Essays on Free Will, Narrative, Meaning and the Ethical Limits of Condemnation. Ashgate.
    Thaddeus Metz defends the retributive theory of punishment against challenges mounted by some of the contributors to this collection (Kai Nielsen, Brian Penrose, Samantha Vice, Pedro Tabensky and Marc Fellman). People, he thinks, ought to be censured in a way that is proportional to what they have done and for which they are responsible. Understanding does not conflict with judging. On the contrary, according to him, the more we understand, the better we are able to censure appropriately. Metz’s argument is (...)
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  48. Thaddeus Metz (2002). The Reasonable and the Moral. Social Theory and Practice 28 (2):277-301.
    I construct a new theory of unreasonable action, one that is analogous to commonsensical judgments of unreasonable emotion, and I then argue that a theory of wrongness qua unreasonable action does a better job of accounting for several important aspects of wrongness than Scanlon's theory of wrongness qua reasonable rejection among hypothetical social contractors.
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  49. Thaddeus Metz (2001). Respect for Persons and Perfectionist Politics. Philosophy and Public Affairs 30 (4):417–442.
    Can a state seek to promote a thick conception of the good (such as fostering a kind of meaning or excellence in people's lives) without treating its citizens disrespectfully? The predominant answer among friends of the principle of respect for persons is "no." The most powerful Kantian objection to non-liberalism or perfectionism is the claim that citizens who do not share the state's conception of the good would be wronged in that the state would treat a certain way of life (...)
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  50. C. D. Meyers (2008). The Virtue of Cold-Heartedness. Philosophical Studies 138 (2):233 - 244.
    I defend a strong version of the Kantian claim that actions done solely from duty have moral worth by (1) considering pure cases of acting from duty, (2) showing that love and sympathy, unlike a sense of duty, can often lead us to do the wrong thing, (3) carefully distinguishing moral from non-moral virtues, and (4) by distinguishing pathological sympathy from practical sympathy. Not only is acting purely from a sense of duty superior to acting from love and sympathetic feelings, (...)
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  51. Seiriol Morgan (2009). Can There Be a Kantian Consequentialism? Ratio 22 (1):19-40.
    In On What Matters Derek Parfit argues that we need to make a significant reassessment of the relationship between some central positions in moral philosophy, because, contrary to received opinion, Kantians, contractualists and consequentialists are all 'climbing the same mountain on different sides'. In Parfit's view Kant's own attempt to outline an account of moral obligation fails, but when it is modified in ways entirely congenial to his thinking, a defensible Kantian contractualism can be produced, which survives the objections which (...)
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  52. G. Felicitas Munzel (1998). Making a Necessity of Virtue. Aristotle and Kant on Virtue. The Review of Metaphysics 51 (4):955-957.
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  53. Michael Nance (2012). Kantian Right and the Categorical Imperative: Response to Willaschek. International Journal of Philosophical Studies 20 (4):541-556.
    Abstract In his 2009 article ?Right and Coercion,? Marcus Willaschek argues that the Categorical Imperative and the Universal Principle of Right are conceptually independent of one another because (1) the concept of right and the authorization to use coercion are analytically connected in Kant?s ?Doctrine of Right?, but (2) the authorization to coerce cannot be derived from the Categorical Imperative. Given that the principle of right just is a principle of authorized coercion, the fact that the authorization to coerce cannot (...)
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  54. Emer O'Hagan (2009). Moral Self-Knowledge in Kantian Ethics. Ethical Theory and Moral Practice 12:525-537.
    Kant’s duty of self-knowledge demands that one know one’s heart - the quality of one’s will in relation to duty. Self-knowledge requires that an agent subvert feelings which fuel self-aggrandizing narratives and increase self-conceit; she must adopt the standpoint of the rational agent constrained by the requirements of reason in order to gain information about her moral constitution. This is not I argue, contra Nancy Sherman, in order to assess the moral goodness of her conduct. Insofar as sound moral practice (...)
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  55. Onora O'Neill (1985). Between Consenting Adults. Philosophy and Public Affairs 14 (3):252-277.
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  56. Esther Oluffa Pedersen (2012). A Kantian Conception of Trust. SATS 13 (2):147-169.
    Name der Zeitschrift: Jahrgang: 13 Heft: 2 Seiten: 147-169.
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  57. Filimon Peonidis (2005). Autonomy and Sympathy. Journal of Philosophical Research 30:371-382.
    Kantian moral humanism refers to Kant’s ingenious effort to conceive human beings as bearers of an intrinsic and non-negotiable value that is grounded on the fact that they are autonomous lawgivers in a kingdom of ends. However, the highly idealised character of his project and its metaphysical underpinnings render the association between man’s inner worth and autonomy problematic for the modern reader. In this essay we argue for a more down to earth moral humanism that still supports the above association (...)
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  58. Sebastian Rand (2008). Apriority From the Grundlage to the System of Ethics. Philosophy Today 52 (3-4):348-354.
    In this essay I discuss Fichte's changing understanding of the a priori/a posteriori distinction from the earliest writings on the Wissenschaftslehre to the System of Ethics. I argue that Fichte moves decisively away from the Kantian conception of the a priori, due to his development of the ideal/real distinction in his elaboration of the Wissenschaftslehre. Since Fichte's conception of apriority is not Kant's, we can only understand his claim that the System of Ethics can provide an answer a priori to (...)
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  59. Faviola Rivera (2006). Kantian Ethical Duties. Kantian Review 11 (1):78-101.
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  60. Georg Römpp (1994). Kant's Ethics as a Philosophy of Happiness. The Modern Schoolman 71 (4):271-284.
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  61. Klas Roth (2011). Understanding Agency and Educating Character. Educational Theory 61 (3):257-274.
    How can we understand human agency, and what does it mean to educate character? In this essay Klas Roth develops a Kantian notion, one that suggests we render ourselves efficacious and autonomous in education and elsewhere. This requires, among other things, that we are successful in bringing about the intended result through our actions and the means used, and that we act in accordance with and are motivated by the Categorical Imperative. It also requires that we are or strive to (...)
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  62. J. B. Schneewind (2004). Comments on the Commentaries. Utilitas 16 (2):184-192.
    Adams's suggestion that there must be one really right way of presenting the history of moral philosophy seems implausible to me, so I reject – with additional reasons – his charges against the structure of Invention of Autonomy. Skorupski's way of stating the ‘equal moral abilities’ thesis is not, I argue, very Kantian; a more Kantian version is not open to his objections. I am unconvinced by Schultz's claim that Sidgwick did not really hold that thesis. Deigh raises questions (...)
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  63. Marcus Schulzke (2012). Kant's Categorical Imperative, the Value of Respect, and the Treatment of Women. Journal of Military Ethics 11 (1):26-41.
    Abstract This paper explores the relevance of Kant's categorical imperative to military ethics and the solution it suggests for improving the treatment of women in the military. The second formulation of the categorical imperative makes universal respect for humanity a moral requirement by asserting that one must always treat other people as means in themselves and never as merely means to an end. This principle is a promising guide for military ethics and can be reconciled with the acts of violence (...)
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  64. Sonia Sikka (2006). Kantian Ethics in Being and Time. Journal of Philosophical Research 31:309-334.
    Heidegger’s Being and Time has been accused of espousing empty decisionism and relativism. I argue, first, that in fact Being and Time’s stress on the situated character of human judgment is supplemented by a very Kantian account of being human that defi nes appropriate behavior towards all entities possessing a certain character. Its analysis of conscience and guilt attempts to uncover the existential basis for the distinction Kant draws between the phenomenal and the noumenal aspects of the self. Building on (...)
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  65. Jane Singleton (2002). Virtue Ethics, Kantian Ethics, and Consequentialism. Journal of Philosophical Research 27:537-551.
    Contemporary theories of Virtue Ethics are often presented as being in opposition to Kantian Ethics and Consequentialism. It is argued that Virtue Ethics takes as fundamental the question, “What sort of character would a virtuous person have?” and that Kantian Ethics and Consequentialism take as fundamental the question, “What makes an action right?” I argue that this opposition is misconceived. The opposition is rather between Virtue Ethics and Kantian Ethics on the one hand and Consequentialism on the other. The former (...)
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  66. John Skorupski (2005). Blame, Respect and Recognition: A Reply to Theo Van Willigenburg. Utilitas 17 (3):333-347.
    In an article in Utilitas Theo van Willigenburg has argued that moral valuation is distinguished from other forms of valuation by the Kantian concept of respect. He criticizes, from that standpoint, an account I put forward, which builds on the connections between moral wrongdoing, blame and withdrawal of recognition. I examine the difference between these two approaches and defend my own.
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  67. Karen Stohr (2011). Kantian Beneficence and the Problem of Obligatory Aid. Journal of Moral Philosophy 8 (1):45-67.
    Common sense tells us that in certain circumstances, helping someone is morally obligatory. That intuition appears incompatible with Kant's account of beneficence as a wide imperfect duty, and its implication that agents may exercise latitude over which beneficent actions to perform. In this paper, I offer a resolution to the problem from which it follows that some opportunities to help admit latitude and others do not. I argue that beneficence has two components: the familiar wide duty to help others achieve (...)
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  68. Karen Stohr (2009). Minding Others' Business. Pacific Philosophical Quarterly 90 (1):116-139.
    What do we do when a loved one is seriously messing up her life? While Kantianism describes the predicament nicely as a tension between love and respect, it is not well-suited to resolving it. Kantian respect prevents minding another’s business in cases where love demands it. Virtue ethics can readily explain the predicament as a tension between the virtues of sympathy and humility. Moreover, by changing the focus away from the other as a setter of ends and toward the would-be-benefactor’s (...)
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  69. Karen Stohr (2002). Virtue Ethics and Kant's Cold-Hearted Benefactor. Journal of Value Inquiry 32 (2-3):187-204.
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  70. Jussi Suikkanen & John Cottingham (eds.) (2009). Essays on Derek Parfit's on What Matters. Wiley-Blackwell.
    In Essays on Derek Parfit's On What Matters, seven leading moral philosophers offer critical evaluations of the central ideas presented in a greatly anticipated new work by world-renowned moral philosopher Derek Parfit. Presents critical assessments of what promises to be one of the key moral philosophy texts of our time Features essays by a team of leading philosophers including Princeton's Michael Smith, one of the world's leading meta-ethicists Addresses Parfit's central thesis - that the main ethical theories can agree on (...)
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  71. Pedro Tabensky (ed.) (2006). Judging and Understanding: Essays on Free Will, Narrative, Meaning and the Ethical Limits of Condemnation. Ashgate Pub Co.
    This collection embodies a debate that explores what could be characterised as the tension between judging and understanding.
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  72. A. Tellings (1998). A Virtue Approach Instead of a Kantian Approach as a Solution to Major Dilemmas in Meta-Ethics? A Criticism of David Carr. Studies in Philosophy and Education 17 (1):47-56.
    This contribution is a criticism of some points David Carr brings forward both in his 1991 book (Educating the Virtues) but even more so in his 1996 article in this journal (After Kohlberg: Some Implications of an Ethics of Virtue for the Theory of Moral Education and Development). With the help of a virtue approach Carr tries to solve the moral objectivism-moral relativism dilemma and the deontologism-consequentialism dilemma in ethics. I will argue that his attempt, though very interesting, suffers from (...)
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  73. Laurence Thomas (1994). Must We Care About Morality? Philosophical Psychology 7 (3):383 – 394.
    Moral philosophy is at its best when it takes human psychology seriously. Such are the instincts of Thomas Wren. His engaging book Caring About Morality is an attempt to offer an account of human motivation that is true to human psychology, but which captures the spirit of Kantian morality without Kantian metaphysics. I argue that there are some fundamental psychological considerations which Wren does not take into account, and which are an obstacle to the success of his project. Moral motivation, (...)
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  74. Lucas Thorpe (2011). The Realm of Ends as a Community of Spirits: Kant and Swedenborg on the Kingdom of Heaven and the Cleansing of the Doors of Perception. Heythrop Journal 52 (1):52-75.
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  75. Lucas Thorpe (2010). Is Kant's Realm of Ends a Unum Per Se? Aquinas, Suárez, Leibniz and Kant on Composition. British Journal for the History of Philosophy 18 (3):461-485.
  76. Andrea Veltman (2011). Aristotle and Kant on Self-Knowledge and Self-Disclosure Through Friendship. In Adrianne Leigh McEvoy (ed.), Sex, Love, and Friendship: Studies of the Society for the Philosophy of Sex and Love: 1993-2003. Rodopi.
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  77. Gary Watson (1983). Kant on Happiness in the Moral Life. Philosophy Research Archives 9:79-108.
    This paper is a study of the role of happiness in Kant’s theory. I begin by noting two recurrent characterizations of happiness by Kant, and discuss their relationship. Then I take up the general issue of the relation of happiness to moral virtue. I show that, for Kant, the antagonists are not morality and happiness, but the moral point of view and “self-conceit”, the inveterate tendency to elevate the concern for contentment or satisfaction of inclination to the status of a (...)
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  78. Kenneth R. Westphal (forthcoming). ‘Constructivism, Contractarianism and Basic Obligations: Kant and Gauthier’. In J.-C. Merle (ed.), Reading Kant’s Doctrine of Right.
    Gauthier’s contractarianism begins with an idea of a rational deliberator but ‘finds no basis for postulating a moral need for the justification of one’s actions to others. The role of agreement is to address each person’s demand that the constraints of society be justified to him, not a concern that he justify himself to his fellows’ (Gauther 1997, 134–5). He contrasts his view with Scanlon’s contractualism, according to which agreement with others is the core of morality and each agent has (...)
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  79. Kenneth R. Westphal (2011). ‘Urteilskraft, Gegenseitige Anerkennung Und Rationale Rechtfertigung’. In Hans-Dieter Klein (ed.), Ethik als prima philosophia? Königshausen & Neumann.
    (Title: ‘Judgment, Mutual Recognition and Rational Justification’.) This paper extends my prior analysis of Hegel’s solution to the Pyrrhonian Dilemma of the Criterion (which is more serious than Chisholm’s ‘Problem of the Criterion’) to moral philosophy. So doing provides a uniform account of rational justification in non-formal, substantive domains, i.e. empirical knowledge and morals. It argues that the Pyrrhonian Dilemma refutes both foundationalist and coherentist models of justification, and raises serious issues about the justificatory adequacy of contemporary forms of moral (...)
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  80. Kenneth R. Westphal (2005). ‘Kant, Hegel, and Determining Our Duties’. Jahrbuch für Recht and Ethik/Annual Review of Law & Ethics 13:335-354.
    Hegel identified in Kant’s practical philosophy precisely the powerful kind of constructivism about the identification and justification of norms that has recently been explicated by Onora O’Neill. If so (I have argued elsewhere this is so), what then did Hegel contribute to practical philosophy? This essay partly answers this question by examining Kant’s and Hegel’s views of the aim and structure of practical philosophy, and what is required to determine specific duties. This theme is specified by examining these issues: two (...)
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  81. Bryan G. Wiebe (2000). Unavoidable Blameworthiness. Journal of Philosophical Research 25:275-283.
    The Kantian ethical position, especially as represented in Alan Donagan, rejects the possibility of unavoidable blameworthiness. Donagan also holds that morality is learned by participation. But consider: there must be some first instance of an agent’s being held blameworthy. To hold the agent blameworthy in that instance supposes that the agent could have known what morality required so as to be able to avoid blameworthiness. But before experiencing blameworthiness the agent can have no real understanding of the significance of morality’s (...)
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  82. Victoria S. Wike (1987). Kant on Happiness. Philosophy Research Archives 13:79-90.
    This paper explores Kant’s definition of happiness as it appears in the Groundwork and the Critique of Practical Reason. Three accounts of happiness are considered: contentment, the satisfaction of all one’s inclinations, and, the satisfaction of a system of inclinations. The paper discusses the extent to which there is textual evidence for each of these accounts and considers the arguments of Watson, Paton, Gregor, and Beck in support of these various accounts. It concludes by arguing that the first account of (...)
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  83. Allen W. Wood (2008). Kantian Ethics. Cambridge University Press.
    In this book, Allen Wood investigates Kant's conception of ethical theory, using it to develop a viable approach to the rights and moral duties of human beings. By remaining closer to Kant's own view of the aims of ethics, Wood's understanding of Kantian ethics differs from the received "constructivist" interpretation, especially on such matters as the ground and function of ethical principles, the nature of ethical reasoning and autonomy as the ground of ethics.
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Categorical and Hypothetical Imperatives
  1. Sungho Choi (2005). Do Categorical Ascriptions Entail Counterfactual Conditionals? Philosophical Quarterly 55 (220):495–503.
    Stephen Mumford, in his book on dispositions, argues that we can distinguish between dispositional and categorical properties in terms of entailing his 'conditional conditionals', which involve the concept of ideal conditions. I aim at defending Mumford's criterion for distinguishing between dispositional and categorical properties. To be specific, no categorical ascriptions entail Mumford's 'conditional conditionals'.
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  2. James Dreier (2001). Humean Doubts About Categorical Imperatives. In Elijah Millgram (ed.), Varieties of Practical Reasoning. MIT Press.
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  3. Daan Evers (2011). Two Objections to Wide-Scoping. Grazer Philosophische Studien 83 (13):251-255.
    Wide-scopers argue that the detachment of intuitively false ‘ought’ claims from hypothetical imperatives is blocked because ‘ought’ takes wide, as opposed to narrow, scope. I present two arguments against this view. The first questions the premise that natural language conditionals are true just in case the antecedent is false. The second shows that intuitively false ‘ought’s can still be detached even WITH wide-scope readings. This weakens the motivation for wide-scoping.
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  4. Daan Evers (2010). The End-Relational Theory of 'Ought' and the Weight of Reasons. Dialectica 64 (3):405-417.
    Stephen Finlay analyses ‘ought’ in terms of probability. According to him, normative ‘ought's are statements about the likelihood that an act will realize some (contextually supplied) end. I raise a problem for this theory. It concerns the relation between ‘ought’ and the balance of reasons. ‘A ought to Φ’ seems to entail that the balance of reasons favours that A Φ-es, and vice versa. Given Finlay's semantics for ‘ought’, it also makes sense to think of reasons and their weight in (...)
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  5. Philippa Foot (1972). Morality as a System of Hypothetical Imperatives. Philosophical Review 81 (3):305-316.
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  6. Scott Forschler (2012). From Supervenience to “Universal Law”: How Kantian Ethics Become Heteronomous. In Dietmar Heidemann (ed.), Kant and Contemporary Moral Philosophy. De Gruyter.
    In his Groundwork of the Metaphysics of Morals, Kant’s desiderata for a supreme principle of practical reasoning and morality require that the subjective conditions under which some action is thought of as justified via some maxim be sufficient for judging the same action as justified by any agent in those conditions. This describes the kind of universalization conditions now known as moral supervenience. But when he specifies his “formula of universal law” (FUL) Kant replaces this condition with a quite different (...)
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  7. Alex Gregory (2009). Slaves of the Passions? On Schroeder's New Humeanism. Ratio 22 (2):250-257.
    Critical notice of Mark Schroeder's "Slaves of the Passions".
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  8. Kelly Heuer, Hypotheticalism and the Objectivity of Morality.
    Mark Schroeder’s Slaves of the Passions defends a version of the Humean Theory of Reasons he calls “Hypotheticalism,” according to which all reasons an agent has for action are explained by desires that are in turn explained by reference to her psychology. This paper disputes Schroeder’s claim that his theory has the potential to allay long-standing worries about moral objectivity and normativity within a Humean framework because it fails to attain the requisite level of agent-neutrality for moral reasons. The particular (...)
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  9. John McDowell (1978). Are Moral Requirements Hypothetical Imperatives? Proceedings of the Aristotelian Society, Supplementary Volumes 52:13-29+31-42.
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  10. Elijah Millgram (ed.) (2001). Varieties of Practical Reasoning. MIT Press.
    This book covers a broad spectrum of positions on practical reasoning—from the nihilist view that there are no legitimate forms of practical inference, and ...
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  11. Michael Moehler (2012). A Hobbesian Derivation of the Principle of Universalization. Philosophical Studies 158 (1):83-107.
    In this article, I derive a weak version of Kant's categorical imperative within an informal game-theoretic framework. More specifically, I argue that Hobbesian agents would choose what I call the weak principle of universalization, if they had to decide on a rule of conflict resolution in an idealized but empirically defensible hypothetical decision situation. The discussion clarifies (i) the rationality requirements imposed on agents, (ii) the empirical conditions assumed to warrant the conclusion, and (iii) the political institutions that are necessary (...)
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  12. Mark Schroeder (2005). The Hypothetical Imperative? Australasian Journal of Philosophy 83 (3):357 – 372.
    According to the standard view, Kant held that hypothetical imperatives are universally binding edicts with disjunctive objects: take-the-means-or-don't-have-the-end. But Kant thought otherwise. He held that they are edicts binding only on some - those who have an end.
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  13. Jeremy Schwartz (2010). Do Hypothetical Imperatives Require Categorical Imperatives? European Journal of Philosophy 18 (1):84-107.
    Abstract: Recently, the idea that every hypothetical imperative must somehow be 'backed up' by a prior categorical imperative has gained a certain influence among Kant interpreters and ethicists influenced by Kant. Since instrumentalism is the position that holds that hypothetical imperatives can by themselves and without the aid of categorical imperatives explain all valid forms of practical reasoning, the influential idea amounts to a rejection of instrumentalism as internally incoherent. This paper argues against this prevailing view both as an interpretation (...)
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  14. Scott Stapleford (2007). On the Contradiction in Conception Test of the Categorical Imperative. South African Journal of Philosophy 26 (3):306-318.
    The author argues against Christine Korsgaard's influential interpretation of Kant's contradiction in conception test of the categorical imperative. Korsgaard's rejection of the ‘teleological' interpretation is shown to be based on a misunderstanding of the role that teleology plays for Kant in ruling out immoral maxims, and her defence of the ‘practical' interpretation is shown to be less faithful to the text than the competing ‘logical' interpretation. The works of Barbara Herman and Allen Wood are also discussed and evaluated.
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  15. Sergio Tenenbaum (2011). Review of Christine Korsgaard's "Self-Constitution". [REVIEW] Ethics 121 (2):449-455.
  16. J. Jeremy Wisnewski (2007). Wittgenstein and Ethical Inquiry: A Defense of Ethics as Clarification. Continuum.
The Good Will and Moral Worth
  1. Marcia Baron (1984). The Alleged Moral Repugnance of Acting From Duty. Journal of Philosophy 81 (4):197-220.
    Friends as well as foes of Kant have long been uneasy over his emphasis on duty, but lately the view that there is something morally repugnant about acting from duty seems to be gaining in popularity. More and more philosophers indicate their readiness to jettison duty and the moral 'ought' and to conceive of the perfectly moral person as someone who has all the right desires and acts accordingly without any notion that (s)he ought to act in this way. Elsewhere' (...)
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