David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Journal of Ethics 3 (1):1-29 (1999)
Plato and Kant advance a constitutional model of the soul, in which reason and appetite or passion have different structural and functional roles in the generation of motivation, as opposed to the familiar Combat Model in which they are portrayed as independent sources of motivation struggling for control. In terms of the constitutional model we may explain what makes an action different from an event. What makes an action attributable to a person, and therefore what makes it an action, is that it issues from the person''s constitution, and therefore from the person as a whole, rather than from some force working on or in the person. This in turn implies an account of what makes an action good: what makes an action good is that it is deliberated upon and chosen in a way that unifies the person into a constitutional system. Through deliberative action we constitute ourselves as unified agents. Platonic <span class='Hi'>justice</span> and Kant''s categorical imperative are shown to be normative standards for action because they are principles of self-constitution.
|Keywords||action autonomy categorical imperative constitution deliberation internal standard justice Kant normativity Plato universalizability|
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Citations of this work BETA
Paul Katsafanas (2011). Deriving Ethics From Action: A Nietzschean Version of Constitutivism. Philosophy and Phenomenological Research 83 (3):620-660.
Sabine Roeser (2009). Reid and Moral Emotions. Journal of Scottish Philosophy 7 (2):177-192.
Sandrine Berges (2007). Virtue Ethics, Politics, and the Function of Laws: The Parent Analogy in Plato's Menexenus. Dialogue 46 (2):211-230.
Theo Van Willigenburg & Patrick J. J. Delaere (2005). Protecting Autonomy as Authenticity Using Ulysses Contracts. Journal of Medicine and Philosophy 30 (4):395 – 409.
Bruce Maxwell & Roland Reichenbach (2007). Educating Moral Emotions: A Praxiological Analysis. [REVIEW] Studies in Philosophy and Education 26 (2):147-163.
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