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Profile: Allen Wood (Stanford University, Indiana University)
Profile: Allen Wood (Indiana University, Bloomington)
  1.  72
    Allen W. Wood (1999). Kant's Ethical Thought. Cambridge University Press.
    This is a major new study of Kant's ethics that will transform the way students and scholars approach the subject in future. Allen Wood argues that Kant's ethical vision is grounded in the idea of the dignity of the rational nature of every human being. Undergoing both natural competitiveness and social antagonism the human species, according to Kant, develops the rational capacity to struggle against its impulses towards a human community in which the ends of all are (...)
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  2. 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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  3. Allen W. Wood & George di Giovanni (eds.) (2012). Religion and Rational Theology. Cambridge University Press.
    This volume collects for the first time in a single volume all of Kant's writings on religion and rational theology. These works were written during a period of conflict between Kant and the Prussian authorities over his religious teachings. His final statement of religion was made after the death of King Frederick William II in 1797. The historical context and progression of this conflict are charted in the general introduction to the volume and in the translators' introductions to particular texts. (...)
     
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  4. Allen W. Wood (2004/1999). Karl Marx. Routledge.
    Since its first publication in 1981, Karl Marx has become one of the most respected books on Marx's philosophical thought. Allen Wood explains Marx's views from a philosophical standpoint and defends Marx against common misunderstandings and criticisms of his views. All the major philosophical topics in Marx's work are considered: alienation, historical materialism, morality, philosophical materialism, and the dialectical method. The second edition has been revised to include a new chapter on capitalist exploitation and new suggestions for further reading. (...)
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  5.  34
    Allen W. Wood (1990). Hegel's Ethical Thought. Cambridge University Press.
    This important new study offers a powerful exposition of the ethical theory underlying Hegel 's philosophy of society, politics, and history. Professor Wood shows how Hegel applies his theory to such topics as human rights, the justification of legal punishment, criteria of moral responsibility, and the authority of individual conscience. The book includes a critical discussion of Hegel 's treatment of other moral philosophers, provides an account of the controversial concept of "ethical life," and shows the relation between the theory (...)
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  6. Allen W. Wood (1995). Exploitation. Social Philosophy and Policy 12 (2):136--158.
    It is commonly thought that exploitation is unjust; some think it is part of the very meaning of the word 'exploitation' that it is unjust. Those who think this will suppose that the just society has to be one in which people do not exploit one another, at least on a large scale. I will argue that exploitation is not unjust by definition, and that a society (such as Our own) might be fundamentally just while nevertheless being pervasively exploitative. I (...)
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  7. Allen W. Wood, Kant and the Problem of Human Nature.
    Allen Wood “What is the human being?” Kant sometimes treated this question as the most fundamental question of all philosophy: “The field of philosophy in the cosmopolitan sense can be brought down to the following questions: 1. What can I know? 1. What ought I to do? 1. What may I hope? 1. What is the human being? Metaphysics answers the first question, morals the second, religion the third, and anthropology the fourth. Fundamentally, however, we could reckon all of this (...)
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  8.  63
    Allen W. Wood (1970). Kant's Moral Religion. Ithaca,Cornell University Press.
  9.  22
    Allen W. Wood (2014). The Free Development of Each: Studies on Freedom, Right, and Ethics in Classical German Philosophy. OUP Oxford.
    The Free Development of Each collects twelve essays on the history of German philosophy by Allen W. Wood, one of the leading scholars in the field. They explore moral philosophy, politics, society, and history in the works of Kant, Herder, Fichte, Hegel, and Marx, and share the basic theme of freedom, as it appears in morality and in politics.
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  10. Allen W. Wood (2002). Unsettling Obligations: Essays on Reason, Reality and the Ethics of Belief. Center for the Study of Language and Inf.
    Should we hold beliefs only insofar as they are rationally supportable? According to Allen W. Wood, we're morally obliged to do so—and yet how does this apply to religious beliefs? _Unsettling Obligations_ examines these and related ethical and philosophical issues, taking and defending stances on many of them. Along with the theme of belief and evidence, other topics include a historical perspective of philosophy based on the Enlightenment rationalist tradition and a study of how our practical commitments help define truth (...)
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  11.  60
    Allen W. Wood (2006). The Supreme Principle of Morality. In Paul Guyer (ed.), The Cambridge Companion to Kant and Modern Philosophy. Cambridge University Press 342--80.
    In the Preface to his best known work on moral philosophy, Kant states his purpose very clearly and succinctly: “The present groundwork is, however, nothing more than the search for and establishment of the supreme principle of morality, which already constitutes an enterprise whole in its aim and to be separated from every other moral investigation” (Groundwork 4:392). This paper will deal with the outcome of the first part of this task, namely, Kant’s attempt to formulate the supreme principle of (...)
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  12.  30
    Allen W. Wood (2005). Kant. Blackwell Pub..
  13. Allen W. Wood, Paul Guyer & Henry E. Allison (2007). Debating Allison on Transcendental Idealism. Kantian Review 12 (2):1-39.
    People talk about rats deserting a sinking ship, but they don't usually ask where the rats go. Perhaps this is only because the answer is so obvious: of course, most of the rats climb aboard the sounder ships, the ships that ride high in the water despite being laden with rich cargoes of cheese and grain and other things rats love, the ships that bring prosperity to ports like eighteenth-century Königsberg and firms such as Green & Motherby. By making the (...)
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  14. Allen W. Wood (1979). Marx on Right and Justice: A Reply to Husami. Philosophy and Public Affairs 8 (3):267-295.
    Wood reiterated his previous papers of view - "For Marx, economic, trade or social system of justice or not depends on its mode of production with the established relationship" that Hussami the "justice is not only determined by the mode of production and determined by class position, "the view attributed to Marx is a misconception that Marx was a capitalist from the standards of justice to go after the critique of capitalist society, it is a misreading of Marx's text. In (...)
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  15. Allen W. Wood & Onora O'Neill (1998). Kant on Duties Regarding Nonrational Nature. Aristotelian Society Supplementary Volume 72 (1):189–210.
    [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 (...) for dealing with our duties in regard to animals, but defends both his theory and most of his conclusions on these topics. /// [Onora O'Neill] Kant's ethics, like others, has unavoidable anthropocentric starting points: only humans, or other 'rational natures', can hold obligations. Seemingly this should not make speciesist conclusions unavoidable: might not rational natures have obligations to the non-rational? However, Kant's argument for the unconditional value of rational natures cannot readily be extended to show that all non-human animals have unconditional value, or rights. Nevertheless Kant's speciesism is not thoroughgoing. He does not view non-rational animals as mere items for use. He allows for indirect duties 'with regard to' them which afford welfare but not rights, and can allow for indirect duties 'with regard to' abstract and dispersed aspects of nature, such as biodiversity, species and habitats. (shrink)
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  16.  66
    Allen W. Wood (2006). Fichte's Intersubjective I. Inquiry 49 (1):62 – 79.
    The challenge to philosophy of mind for the past two hundred years has been to overcome the Cartesian conception of mind. This essay explores the attempt to do this by J. G. Fichte, especially regarding intersubjectivity or the knowledge of other minds. Fichte provides a transcendental deduction of the concept of the other I, as a condition for experiencing the individuality of our own I. The basis of this argument is the concept of the "summons", which Fichte argues is necessary (...)
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  17.  5
    Allen W. Wood (1978). Kant's Rational Theology. Cornell University Press.
  18. Allen W. Wood (1972). The Marxian Critique of Justice. Philosophy and Public Affairs 1 (3):244-282.
    When we read Karl M&IX,S descriptions of the capitalist mode of production in Capital amd other writings, all our instincts tell us that these are descriptions of an unjust social system. Marx describes a. society in which one small class of persons lives in comfort and idleness while another class, in ever-increasing numbers, lives in want and vvrctchedncss, laboring to produce thc Wealth enjoyed by the fixst. Marx speaks constantly of capitalist "exploitation" of the worker, and refers to the creation (...)
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  19. Allen W. Wood (ed.) (1984). Self and Nature in Kant's Philosophy. Cornell University Press.
  20. Allen W. Wood & George Di Giovanni (eds.) (1998). Kant: Religion Within the Boundaries of Mere Reason: And Other Writings. Cambridge University Press.
    Religion within the Boundaries of Mere Reason is a key element of the system of philosophy which Kant introduced with his Critique of Pure Reason, and a work of major importance in the history of Western religious thought. It represents a great philosopher's attempt to spell out the form and content of a type of religion that would be grounded in moral reason and would meet the needs of ethical life. It includes sharply critical and boldly constructive discussions on topics (...)
     
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  21.  35
    Allen W. Wood (1991). Unsociable Sociability. Philosophical Topics 19 (1):325-351.
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  22. Allen W. Wood (2003). The Good Will. Philosophical Topics 31 (1/2):457-484.
    Kant begins the First Section of the Groundwork with a statement that is one of the most memorable in all his writings: “There is nothing it is possible to think of anywhere in the world, or indeed anything at all outside it, that can be held to be good without limitation, excepting only a good will” (Ak 4:393).[i] Due to the textual prominence of this claim, readers of the Groundwork have usually proceeded to read that work, and Kant’s other ethical (...)
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  23. Allen W. Wood (1984). Kant's Compatibilism. In Self and Nature in Kant's Philosophy. Cornell University Press 73--101.
     
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  24.  12
    Allen W. Wood (1988). Self-Deception and Bad Faith. In Brian P. McLaughlin & Amelie O. Rorty (eds.), Perspectives on Self-Deception. University of California Press 207--227.
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  25. Allen W. Wood, Autonomy as the Ground of Morality.
    Those of us who are sympathetic to Kantian ethics usually are so because we regard it as an ethics of autonomy, based on rational self-esteem and respect for the human capacity to direct one’s own life according to rational principles. Kantian ethical theory is grounded on the idea that the moral law is binding on me only because it is a law proceeding from my own will. The ground of a law of autonomy lies in the very will which is (...)
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  26.  54
    Allen W. Wood (2000). Religion, Ethical Community and the Struggle Against Evil. Faith and Philosophy 17 (4):498-511.
    This paper deals with the motivation behind Kant’s conception of “religion” as “the recognition of all our duties as divine commands”. It argues that in order to understand this motivation, we must grasp Kant’s conception of radical evil as social in origin, and the response to it as equally social - the creation of a voluntary, universal “ethical community”. Kant's historical model for this community is a religious community (especially the Christian church), though Kant regards traditional churches or religious communities (...)
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  27.  53
    Allen W. Wood (1998). The Final Form of Kant's Practical Philosophy. Southern Journal of Philosophy 36 (S1):1-20.
    (Ak 10:74).[1] During the so-called ‘silent decade’ of the 1770s, when Kant was working on the Critique of Pure Reason, he promised repeatedly not only that he would soon finish that work but also that he would soon publish a “metaphysics of morals” (Ak 10:97, 132, 144).[2] Yet it was not until four years after the first Critique that Kant finally wrote a work on ethics, and even then he merely laid the ground for a metaphysics of morals by identifying (...)
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  28.  77
    Allen W. Wood (2009). Duties to Oneself, Duties of Respect to Others. In Thomas E. Hill (ed.), The Blackwell Guide to Kant's Ethics. Wiley-Blackwell
    One of the principal aims of Kant’s Metaphysics of Morals, especially of the Doctrine of Virtue, is to present a taxonomy of our duties as human beings. The basic division of duties is between juridical duties and ethical duties, which determines the division of the Metaphysics of Morals into the Doctrine of Right and the Doctrine of Virtue. Juridical duties are duties that may be coercively enforced from outside the agent, as by the civil or criminal laws, or other social (...)
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  29.  34
    Allen W. Wood (1989). The Emptiness of the Moral Will. The Monist 72 (3):454-483.
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  30.  94
    Allen W. Wood, Kant Vs. Eudaimonism.
    Kant was among the first[i] to break decisively with the eudaimonistic tradition of classical ethics by declaring that the moral principle is entirely distinct and divergent from the principle of happiness (G 4:393, KpV 5:21-27).[ii] I am going to argue that what is at issue in Kant’s rejection of eudaimonism is not fundamentally any question of ethical value or the priority among values. On the contrary, on these matters Kant shares the views which led classical ethical theory from Socrates onward (...)
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  31. Allen W. Wood (2010). Hegel on Responsibility for Actions and Consequences. In Arto Laitinen & Constantine Sandis (eds.), Hegel on Action. Palgrave Macmillan
  32.  60
    Allen W. Wood, Fichte: From Nature to Freedom.
    Allen W.Wood Stanford University Fichte’s overall aim in the Second Chapter of the System of Ethics is to derive the applicability of the moral principle he has deduced in the First Chapter. That principle was: To determine one’s freedom solely in accordance with the concept of selfdetermination.1 To show that this principle can be applied is to derive its application from the conditions of free agency in which we find ourselves. In the section of the Second Chapter that will concern (...)
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  33.  10
    Allen W. Wood (1988). Ideology, False Consciousness, and Social Illusion. In Brian P. McLaughlin & Amelie O. Rorty (eds.), Perspectives on Self-Deception. University of California Press 345--363.
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  34.  67
    Allen W. Wood (2009). Review: Ripstein, Force and Freedom: Kant's Legal and Political Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2009 (11).
  35.  11
    Allen W. Wood (1984). Review: Prauss, Gerold, Kant Über Freiheit Als Autonomie. Journal of Philosophy 81 (5):270-273.
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  36.  23
    Allen W. Wood (2011). Review: Kant, Immanuel, On a Supposed Right to Lie From Philanthropy. Eidos: Revista de Filosofía de la Universidad Del Norte 15:96-117.
    Kant’s strict views on lying have been regularly cited as a reason for thinking there is something fundamentally wrong with Kantian ethics. Some of Kant’s statements here seem so excessive that most Kantians who have dealt with the topic have tried to distance themselves from them, usually claiming that they do not (or need not) follow from Kant’s own principles. In this chapter, I will do a little of that, partly by questioning whether the famous example of the “murderer at (...)
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  37.  9
    Allen W. Wood (2000). Kant's Practical Philosophy. In Karl Ameriks (ed.), The Cambridge Companion to German Idealism. Cambridge University Press 57--75.
  38.  6
    Allen W. Wood (1992). 13 Rational Theology, Moral Faith, and Religion. In Paul Guyer (ed.), The Cambridge Companion to Kant. Cambridge University Press 3--394.
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  39.  36
    Allen W. Wood (1991). Fichte's Philosophical Revolution. Philosophical Topics 19 (2):1-28.
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  40.  15
    Allen W. Wood (1997). Review: Allison, Idealism and Freedom: Essays on Kant's Theoretical and Practical Philosophy. [REVIEW] Philosophical Review 106 (4):601-604.
  41.  14
    Allen W. Wood (1984). Justice and Class Interests. Philosophica 33.
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  42.  31
    Allen W. Wood (1975). Kant's Dialectic. Canadian Journal of Philosophy 5 (December):595-614.
  43. Harry Allison, Karl Ameriks, Lewis White Beck, Lorne Falkenstein, Paul Guyer, Philip Kitcher, Charles Parsons, P. F. Strawson & Allen W. Wood (1998). Kant's Critique of Pure Reason: Critical Essays. Rowman & Littlefield Publishers.
    The central project of the Critique of Pure Reason is to answer two sets of questions: What can we know and how can we know it? and What can't we know and why can't we know it? The essays in this collection are intended to help students read the Critique of Pure Reason with a greater understanding of its central themes and arguments, and with some awareness of important lines of criticism of those themes and arguments.
     
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  44.  27
    Allen W. Wood (1998). Review: Korsgaard, Creating the Kingdom of Ends. Philosophical Review 107 (4):607-611.
  45.  47
    Allen W. Wood, The 'I' as Principle of Practical Philosophy.
    Fichte founded a revolutionary philosophical movement and invented an entirely new kind of philosophy; and he did so knowingly and intentionally. Yet, paradoxically, he did all this merely in the course of attempting to complete the philosophical project of Kant and protect critical philosophy against the possibility of skeptical..
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  46.  4
    Allen W. Wood (2014). 7. Hegel’s Critique of Morality. In Ludwig Siep (ed.), G. W. F. Hegel: Grundlinien der Philosophie des Rechts. Oldenbourg Wissenschaftsverlag 147-166.
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  47.  36
    Allen W. Wood (1986). Historical Materialism and Functional Explanation. Inquiry 29 (1-4):11 – 27.
    This paper is a critical examination of one central theme in Jon Elster's Making Sense of Marx; Elster's defense of ?methodological individualism? in social science and his related critique of Marx's use of ?functional explanation?. The paper does not quarrel with Elster's claim that the particular instances of functional explanation advanced by Marx are defective; what it criticizes is Elster's attempt to raise principled, philosophical objections to this type of explanation in the social sciences. It is argued that Elster's philosophical (...)
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  48.  40
    Allen W. Wood (2003). Review: Hill, Kantianism, Moral Worth and Human Welfare. [REVIEW] Philosophical Quarterly 53 (213):587–595.
  49.  39
    Allen W. Wood, Kant's History of Ethics.
    Kant was not a very knowledgeable historian of philosophy. He came to the study of philosophy from natural science, and later the fields of ethics, aesthetics, politics and religion came to occupy his central concerns, but his approach to philosophical issues never came by way of reflection on their history. He was well acquainted, of course, with the recent tradition of German philosophy: Leibniz, Wolff, Baumgarten and Crusius, and he seems also to have had knowledge of eighteenth century French philosophy, (...)
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  50.  35
    Allen W. Wood (2007). Comments on Guyer. Inquiry 50 (5):465 – 479.
    Paul Guyer's paper "Naturalistic and Transcendental Moments in Kant's Moral Philosophy" raises a set of issues about how Kantian ethics should be understood in relation to present day "philosophical naturalism" that are very much in need of discussion. The paper itself is challenging, even in some respects iconoclastic, and provides a highly welcome provocation to raise in new ways some basic questions about what Kantian ethics is and what it ought to be. Guyer offers us an admirably informed and complex (...)
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