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  1. H. B. Acton (1970). Kant's Moral Philosophy. New York,St. Martin's Press.
  2. Henry E. Allison (2011). Kant's Groundwork for the Metaphysics of Morals: A Commentary. OUP Oxford.
    Henry E. Allison presents a comprehensive commentary on Kant's Groundwork for the Metaphysics of Morals (1785). It differs from most recent commentaries in paying special attention to the structure of the work, the historical context in which it was written, and the views to which Kant was responding. Allison argues that, despite its relative brevity, the Groundwork is the single most important work in modern moral philosophy and that its significance lies mainly in two closely related factors. The first is (...)
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  3. Henry E. Allison (1993). Kant on Freedom: A Reply to My Critics. Inquiry 36 (4):443 – 464.
    The first two sections of this paper are devoted respectively to the criticisms of my views raised by Stephen Engstrom and Andrews Reath at a symposium on Kant's Theory of Freedom held in Washington D.C. on 28 December 1992 under the auspices of the North American Kant Society. The third section contains my response to the remarks of Marcia Baron at a second symposium in Chicago on 24 April 1993 at the APA Western Division meetings. The fourth section deals with (...)
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  4. Henry E. Allison (1982). Practical and Transcendental Freedom in the Critique of Pure Reason. Kant-Studien 73 (1-4):271-290.
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  5. Karl Ameriks (2003). Interpreting Kant's Critiques. Oxford University Press.
    Karl Ameriks here collects his most important essays to provide a uniquely detailed and up-to-date analysis of Kant's main arguments in all three major areas of his work: theoretical philosophy (Critique of Pure Reason), practical philosophy (Critique of Practical Reason), and aesthetics (Critique of Judgment). Guiding the volume is Ameriks's belief that one cannot properly understand any one of these Critiques except in the context of the other two. The essays can be read individually, but read together they offer a (...)
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  6. Karl Ameriks (1981). Kant's Deduction of Freedom and Morality. Journal of the History of Philosophy 19 (1):53-79.
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  7. Karl Ameriks, Otfried Höffe & Nicolas Walker (eds.) (2009). Kant's Moral and Legal Philosophy. Cambridge University Press.
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  8. Elizabeth Anderson (2008). Emotions in Kant's Later Moral Philosophy : Honour and the Phenomenology of Moral Value. In Monika Betzler (ed.), Kant's Ethics of Virtues. Walter De Gruyter.
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  9. Diana E. Axelsen (1982). Kant's Theory of Morals. Teaching Philosophy 5 (1):66-69.
  10. Stefano Bacin & Dieter Schönecker (2011). Gründlich zerstört oder gründlich gelesen? Eine Replik auf Brandts alternative Lesart des § 9 der Tugendlehre. Kant-Studien 102 (1):113-119.
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  11. Stefano Bacin & Dieter Schönecker (2010). Zwei Konjekturvorschläge zur Tugendlehre, § 9. Kant-Studien 101 (2):247-252.
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  12. Gary Banham (2007). Practical Schematism, Teleology and the Unity of the Metaphysics of Morals. In Kyriaki Goudeli, Pavlos Kontos & Iolis Patellis (eds.), Kant: Making Reason Intuitive. Palgrave Macmillan.
    In this piece I address the question of how the two parts of the *Metaphysics of Morals* are to be related to each other through invocation of the notion of practical schematism. In the process I argue that understanding the notion of moral teleology will help us address the relationship between Kant's principles of right, virtue and the categorical imperative.
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  13. Gary Banham (2003). Kant's Practical Philosophy: From Critique to Doctrine. Palgrave Macmillan.
    The discussion of Kant's Practical Philosophy has been marred by viewing it as purely formalist and centered only on the categorical imperative. This important new study sets out a much more vivid account of the nature and range of Kant's concerns demonstrating his commitment to the notion of rational religion and including extensive discussion of his treatment of evil. Culminating with accounts of property, the nature of right and virtue, this work presents Kant as a vital revolutionary thinker.
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  14. F. Behrend-Halle (1906). Der Begriff des reinen Wollens bei Kant. Kant-Studien 11 (1-3):109-117.
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  15. Ermanno Bencivenga (1991). The Metaphysical Structure of Kant's Moral Philosophy. Philosophical Topics 19 (1):17-29.
  16. Robert J. Benton (1980). Kant's Categories of Practical Reason as Such. Kant-Studien 71 (1-4):181-201.
  17. Robert J. Benton (1978). The Transcendental Argument in Kant's Groundwork. Journal of Value Inquiry 12 (3).
  18. Jeffrey Bernstein (1997). Imagination and Lunacy in Kant's First Critique and Anthropology. Idealistic Studies 27 (3):143-154.
  19. Gisbert Beyerhaus (1921). Kants ‚Programm' der Aufklärung: aus dem Jahre 1784. Kant-Studien 26 (1-2):1-16.
  20. Daniel Breazeale (2003). Two Cheers for Post-Kantianism: A Response to Karl Ameriks. Inquiry 46 (2):239 – 259.
    Karl Ameriks has recently devoted an entire volume to defending what he calls "orthodox" Kantianism against what he judges to be the "errors" of such post-Kantian idealists as K. L. Reinhold and J. G. Fichte and to exposing what he claims is the frequently unnoticed but always deleterious influence of post-Kantianism upon certain prominent strands of contemporary philosophy. In response, this paper challenges Ameriks' interpretation of Kantianism itself and of the "post-Kantian project", as well as his construal of transcendental idealism. (...)
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  21. Jason Brennan (2008). What If Kant Had Had a Cognitive Theory of the Emotions? In Valerio Hrsg v. Rohden, Ricardo Terra & Guido Almeida (eds.), Recht und Frieden in der Philosophie Kants. Walter de Gruyter. 1--219.
    Emotional cognitivists, such as the Stoics and Aristotle, hold that emotions have cognitive content, whereas noncognitivists, like Plato and Kant, believe the emotions to be nonrational bodily movements. I ask, taking Martha Nussbaum's account of cognitivism, what if Kant had become convinced of a cognitive theory of the emotions, what changes would this require in his moral philosophy. Surprisingly, since this represents a radical shift in his psychology, it changes almost nothing. I show that Kant's account of continence, virtue, the (...)
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  22. Malcolm Budd (1998). Delight in the Natural World: Kant on the Aesthetic Appreciation of Nature. Part II: Natural Beauty and Morality. British Journal of Aesthetics 38 (2):117-126.
  23. Katerina Deligiorgi (2006). The Role of the 'Plan of Nature' in Kant's Account of History From a Philosophical Perspective. British Journal for the History of Philosophy 14 (3):451 – 468.
  24. 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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  25. Lara Denis (1997). Kant's Ethics and Duties to Oneself. Pacific Philosophical Quarterly 78 (4):321–348.
    This paper investigates the nature and foundation of duties to oneself in Kant's moral theory. Duties to oneself embody the requirement of the formula of humanity that agents respect rational nature in them-selves as well as in others. So understood, duties to oneself are not subject to the sorts of conceptual objections often raised against duties to oneself; nor do these duties support objections that Kant's moral theory is overly demanding or produces agents who are preoccupied with their own virtue. (...)
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  26. David Evans (2008). The Conflict of the Faculties and the Knowledge Industry: Kant's Diagnosis, in His Time and Ours. Philosophy 83 (4):483-495.
    Kant's short essay is a reflection on the contemporary structure of academic studies; he examines this structure in terms of the functions of the State and of the Universities which form part of it. His analysis links the empirical facts with conceptual distinctions, in ways that are familiar from his more general and abstract philosophy. His main aim is to ground a distinction between legitimate and illegitimate ways in which different Faculties of the University may approach intellectual issues that are (...)
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  27. Patrick R. Frierson (2006). Character and Evil in Kant's Moral Anthropology. Journal of the History of Philosophy 44 (4):623-634.
    in the Metaphysics of Morals, Kant explains that moral anthropology studies the “subjective conditions in human nature that help or hinder [people] in fulfilling the laws of a metaphysics of morals” and insists that such anthropology “cannot be dispensed with” (6:217).1 But it is often difficult to find clear evidence of this sort of anthropology in Kant’s own works. in this paper, i discuss Kant’s account of character as an example of Kantian moral anthropology.
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  28. Georg Geismann (1998). Rezension: Immanuel Kant: Die Metaphysik der Sitten. Mit einer Einleitung herausgegeben von Hans Ebeling. Stuttgart: Reclam 1990, 408 Seiten. [REVIEW] Kant-Studien 89:90-92.
  29. Pablo Gilabert (2006). Considerations on the Notion of Moral Validity in the Moral Theories of Kant and Habermas. Kant-Studien 97 (2):210-227.
    In what follows I will consider Kant's and Habermas's conceptions of moral validity in a comparative and critical way. First, I will reconstruct Habermas's discursive or deliberative reformulation of Kant's moral theory (sec.1). And, second, I will introduce some comparative critical considerations (2). I will contend that, though much is gained with Habermas's intersubjectivist reformulation of Kant's moral philosophy, some problems emerge that could be treated with the help of certain Kantian insights. I will focus on Kant's and Habermas's strictly (...)
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  30. Paul Guyer (2006). Kant. Routledge.
    Immanuel Kant (1724-1804) is arguably the most influential of the Enlightenment Philosophers. In this outstanding introduction, Paul Guyer introduces and assesses all the major aspects of Kant's thought. Beginning with a helpful overview of Kant's life and times, Guyer introduces the "Copernican revolution" Kant brought about in metaphysics and epistemology, carefully introducing his arguments about the nature of experience, space and time in his most influential but difficult work, The Critique of Pure Reason. He gives a much-needed explanation of Kant's (...)
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  31. Patrick Kain (forthcoming). The Development of Kant's Conception of Divine Freedom. In Brandon Look (ed.), Leibniz and Kant. Oxford University Press.
    In his lectures, Kant suggested to his students that the freedom of a divine holy will is “easier to comprehend than that of the human will,”(28:609) but this suggestion has remained neglected. After a review of some of Kant’s familiar claims about the will (in general), and about the divine holy will in particular, I consider how these claims give rise to some initial objections to that conception. Then I defend an interpretation of Kant’s conception of the divine will, and (...)
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  32. Immanuel Kant (1996). Practical Philosophy. Cambridge University Press.
    This is the first English translation of all of Kant's writings on moral and political philosophy collected in a single volume. No other collection competes with the comprehensiveness of this one. As well as Kant's most famous moral and political writings, the Groundwork to the Metaphysics of Morals, the Critique of Practical Reason, the Metaphysics of Morals, and Toward Perpetual Peace, the volume includes shorter essays and reviews, some of which have never been translated before. The volume has been furnished (...)
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  33. Immanuel Kant (1996). The Metaphysics of Morals. Cambridge University Press.
    The Metaphysics of Morals is Kant's major work in applied moral philosophy in which he deals with the basic principles of rights and of virtues. It comprises two parts: the 'Doctrine of Right', which deals with the rights which people have or can acquire, and the 'Doctrine of Virtue', which deals with the virtues they ought to acquire. Mary Gregor's translation, revised for publication in the Cambridge Texts in the History of Philosophy series, is the only complete translation of the (...)
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  34. Immanuel Kant (1949/1993). The Philosophy of Kant: Immanuel Kant's Moral and Political Writings. Modern Library.
    Many contemporaries criticized him for smashing the Age of Reason. Goethe, however, remarked that reading a page of Immanuel Kant was like entering a bright and well-lighted room: The great eighteenth-century philosopher illuminated everything he ever pondered. The twelve essays in this volume reveal Kant's towering importance as an ethical and social thinker as well as his enduring influence on the shape of philosophy. Included are excerpts from Dreams of a Visionary, Prolegomena to Every Future Metaphysics, Metaphysical Foundations of Morals, (...)
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  35. Pauline Kleingeld (1998). Kant on the Unity of Theoretical and Practical Reason. Review of Metaphysics 52 (2):500-528.
    In his critical works of the 1780's, Kant claims, seemingly inconsistently, that (1) theoretical and practical reason are one and the same reason, applied differently, (2) that he still needs to show that they are, and (3) that theoretical and practical reason are united. I first argue that current interpretations of Kant's doctrine of the unity of reason are insufficient. But rather than concluding that Kant’s doctrine becomes coherent only in the Critique of Judgment, I show that the three statements (...)
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  36. Heiner Klemme, Manfred Kuehn & Dieter Schönecker (eds.) (2006). Moralische Motivation. Kant Und Die Alternativen. (Kant-Forschungen 16). Meiner Verlag.
    Kant und die Alternativen Heiner F. Klemme Manfred Kühn, Dieter Schönecker. H . Klemme / M. Kühn / D. Schönecker (Hg.) Moralische Motivation Kant und die Alternativen Meiner KANT-FORSCHUNGEN Begründet von Reinhard Brandt und ...
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  37. Arthur Melnick (2006). Kant's System of Nature and Freedom: Selected Essays. Review of Metaphysics 60 (2):401-403.
  38. Stephen Mulhall (1998). Species-Being, Teleology and Individuality Part II: Kant on Human Nature. Angelaki 3 (1):49 – 58.
  39. Susan Neiman (1994). The Unity of Reason: Rereading Kant. Oxford University Press.
    The Unity of Reason is the first major study of Kant's account of reason. It argues that Kant's wide-ranging interests and goals can only be understood by redirecting attention from epistemological questions of his work to those concerning the nature of reason. Rather than accepting a notion of reason given by his predecessors, a fundamental aim of Kant's philosophy is to reconceive the nature of reason. This enables us to understand Kant's insistence on the unity of theoretical and practical reason (...)
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  40. Onora O'Neill (1998). Kant on Duties Regarding Nonrational Nature: Onora O'Neill. Aristotelian Society Supplementary Volume 72 (1):211–228.
    [Allen W. Wood] Kant's moral philosophy is grounded on the dignity of humanity as its sole fundamental value, and involves the claim that human beings are to be regarded as the ultimate end of nature. It might be thought that a theory of this kind would be incapable of grounding any conception of our relation to other living things or to the natural world which would value nonhuman creatures or respect humanity's natural environment. This paper criticizes Kant's argumentative strategy for (...)
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  41. Onora O'Neill (1998). Kant on Duties Regarding Nonrational Nature: Onora O'Neill. Aristotelian Society Supplementary Volume 72 (1):211-228.
    [Allen W. Wood] Kant's moral philosophy is grounded on the dignity of humanity as its sole fundamental value, and involves the claim that human beings are to be regarded as the ultimate end of nature. It might be thought that a theory of this kind would be incapable of grounding any conception of our relation to other living things or to the natural world which would value nonhuman creatures or respect humanity's natural environment. This paper criticizes Kant's argumentative strategy for (...)
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  42. Stephen Palmquist (2008). Kant's Moral Panentheism. Philosophia 36 (1):17-28.
    Although Kant is often interpreted as an Enlightenment Deist, Kant scholars are increasingly recognizing aspects of his philosophy that are more amenable to theism. If Kant regarded himself as a theist, what kind of theist was he? The theological approach that best fits Kant’s model of God is panentheism, whereby God is viewed as a living being pervading the entire natural world, present ‘in’ every part of nature, yet going beyond the physical world. The purpose of Kant’s restrictions on our (...)
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  43. Robert B. Pippin (2000). Kant's Theory of Value: On Allen Wood's Kant's Ethical Thought. Inquiry 43 (2):239 – 265.
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  44. John Protevi, The Organism as the Judgment of God: Aristotle, Kant and Deleuze on Nature (That is, on Biology, Theology and Politics).
    God has been called many things, but perhaps nothing so strange as the name of “lobster” which he receives in A Thousand Plateaus.1 Is this simple profanation a pendant to the gleeful anti-clericalism of Deleuze2, for whom there is no insult so wretched as that of “priest”?3 Certainly, on one level. But it is also a clue to Deleuze’s ability to use a traditional concern of theology, the name of God, to intervene in the most basic questions of Western philosophy, (...)
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  45. Shyam Ranganathan (2010). Does Kant Hold That Ought Implies Can? In J. Sharma A. Raguramaraju (ed.), Grounding Morality. Routledge. 60.
    Undergraduate students of philosophy are often told that Kant is famous for teaching us that “ought implies can,” and furthermore that this principle implies that it makes no sense to tell someone that they ought to do something if they do not have the ability to execute the action in question. It is thus surprising to find that the words “ought implies can” do not appear conspicuously in popular English translations of Kant’s main moral philosophical texts (such as the Groundwork, (...)
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  46. Claudia M. Schmidt (2005). The Anthropological Dimension of Kant’s Metaphysics of Morals. Kant-Studien 96 (1):66-84.
    One of the persistently controversial issues in the discussion of Kant’s moral philosophy is his view of the relation between the metaphysics of morals and human nature.
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  47. George Schrader (1951). Kant's Presumed Repudiation of the "Moral Argument" in the "Opus Postumum": An Examination of Adickes' Interpretation. Philosophy 26 (98):228 - 241.
  48. Oliver Sensen (2009). Kant's Conception of Human Dignity. Kant-Studien 100 (3):309-331.
    In this article I argue that Kant's conception of dignity is commonly misunderstood. On the basis of a few passages in the Grundlegung scholars often attribute to Kant a view of dignity as an absolute inner value all human beings possess. However, a different picture emerges if one takes into account all the passages in which Kant uses ‘dignity’. I shall argue that Kant's conception of dignity is a more Stoic one: He conceives of dignity as sublimity ( Erhabenheit ) (...)
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  49. Susan Meld Shell (2009). Kant and the Limits of Autonomy. Harvard University Press.
    Carazan's dream : Kant's early theory of freedom -- Kant's archimedean moment : remarks in observation concerning the feeling of the beautiful and the sublime -- Rousseau, Count Verri, and the true economy of human nature : lectures on anthropology, 1772-1781 -- The paradox of autonomy -- Moral hesitation in religion within the boundaries of bare reason -- Kant's true politics : Völkerrecht in toward perpetual peace and the metaphysics of morals -- Kant as educator : conflict of the faculties, (...)
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  50. Thomas Sturm (2004). Manfred Kuehn: Kant - A Biography. [REVIEW] Philosophical Quarterly 54:476-479.
    Review of Manfred Kuehn's outstanding biography on Immanuel Kant. A critical point I raise concerns Kuehn's discussion of Kant's relation to Hume. Scholars are divided over the questions of (a) whether Hume was an actual inspiration for Kant’s Critical philosophy, (b) whether Kant’s defense really addresses Hume’s problem of causality, and, of course, (c) whether Kant’s arguments provide a satisfactory solution to the problem. Sometimes these questions are not clearly distinguished by interpreters, part of the reason Kant scholarship appears so (...)
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