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Subcategories:History/traditions: Deontological Moral Theories
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  1. Elisa Aaltola (2007). The Moral Value of Animals. The Proceedings of the Twenty-First World Congress of Philosophy 3:219-225.
    Altruism has often been thought to be the reason we treat animals with a certain moral respect. Animals are not moral agents who could reciprocally honour our well being, and because of this duties toward them are considered to be based on other-directed motivations. Altruism is a vague notion, and in the context of animals can be divided into at least three different alternatives. The first one equates altruism with benevolence or "kindness"; the second one argues altruism is based on (...)
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  2. Larry Alexander (2008). Scalar Properties, Binary Judgments. Journal of Applied Philosophy 25 (2):85–104.
    In the moral realm, our deontic judgments are usually (always?) binary. An act (or omission) is either morally forbidden or morally permissible. 1 Yet the determination of an act's deontic status frequently turns on the existence of properties that are matters of degree. In what follows I shall give several examples of binary moral judgments that turn on scalar properties, and I shall claim that these examples should puzzle us. How can the existence of a property to a specific degree (...)
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  3. Larry Alexander & Kimberly Kessler Ferzan (2012). Ferzander’s Surrebuttal. Criminal Law and Philosophy 6 (3):463-465.
  4. Robin Attfield (2012). Synthetic Biology, Deontology and Synthetic Bioethics. Ethics, Policy and Environment 15 (1):29 - 32.
    Paul Thompson argues that current synthetic biology amounts to synthetic genomics, comprising a ?platform? technology, and that Christopher Preston's deontological objections based on its supposed rejection of the historical process of evolution miscarry. This makes it surprising that Thompson's normative ethic consists in a deontological appeal to Kantian duties of imperfect obligation. Construed as obligations subject to choice, such constraints risk being excessively malleable where the ethical objections to deployment of this technology concern land rights and/or exploitation. Thompson's advocacy of (...)
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  5. Samuel Freeman (1994). Utilitarianism, Deontology, and the Priority of Right. Philosophy and Public Affairs 23 (4):313-349.
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  6. Jan Gertken (2016). Aggregation für Nonkonsequentialisten. Zeitschrift für Philosophische Forschung 70 (2):269-274.
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  7. Phillip Goggans (2000). A Minimalist Ethic of Duty. Journal of Philosophical Research 25:431-436.
    It is proposed that an act is morally wrong just in case it is a violation of a duty not to perform that particular act. This is equivalent to the claim that acts have their moral status essentially. This theory preserves some main deontological intuitions without making problematic claims about kinds of acts.
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  8. Joseph Heath (2008). Following the Rules: Practical Reasoning and Deontic Constraint. Oxford University Press.
    Introduction -- Instrumental rationality -- Social order -- Deontic constraint -- Intentional states -- Preference noncognitivism -- A naturalistic perspective -- Transcendental necessity -- Weakness of will -- Normative ethics.
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  9. Hsieh Nien-hê, Strudler Alan & Wasserman David (2006). The Numbers Problem. Philosophy and Public Affairs 34 (4):352-372.
  10. Guy Kahane (2012). On the Wrong Track: Process and Content in Moral Psychology. Mind and Language 27 (5):519-545.
    According to Joshua Greene’s influential dual process model of moral judgment, different modes of processing are associated with distinct moral outputs: automatic processing with deontological judgment, and controlled processing with utilitarian judgment. This paper aims to clarify and assess Greene’s model. I argue that the proposed tie between process and content is based on a misinterpretation of the evidence, and that the supposed evidence for controlled processing in utilitarian judgment is actually likely to reflect generic deliberation which, ironically, is incompatible (...)
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  11. F. M. Kamm (2000). Collaboration and Responsibility. Philosophy and Public Affairs 28 (3):169-204.
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  12. F. M. Kamm (1992). Review: Non-Consequentialism, the Person as an End-in-Itself, and the Significance of Status. [REVIEW] Philosophy and Public Affairs 21 (4):354 - 389.
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  13. Kiyoung Kim (2014). Human Rights: Are They Just a Tweak for the Policy Makers or Administrators? EUROPEAN ACADEMIC RESEARCH 2 (6):7760-7783.
    The human rights often are cited as an ultimate goal for the discipline of social science. It guides the UN in the pursuit of its organizational mission, and the civil democratic government generally endorses this paradigm of state rule as supreme. Nonetheless, it seems a mishap if the human rights are thought to be valued only in the courtroom or police office. They are the kind of ubiquitous concept that we could share and must share, who would be the scientists (...)
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  14. Will Kymlicka (1988). Rawls on Teleology and Deontology. Philosophy and Public Affairs 17 (3):173-190.
  15. David McCarthy (forthcoming). Probability in Ethics. In Alan Hájek & Christopher Hitchcock (eds.), The Oxford Handbook of Philosophy and Probability. Oxford University Press.
    The article is a plea for ethicists to regard probability as one of their most important concerns. It outlines a series of topics of central importance in ethical theory in which probability is implicated, often in a surprisingly deep way, and lists a number of open problems. Topics covered include: interpretations of probability in ethical contexts; the evaluative and normative significance of risk or uncertainty; uses and abuses of expected utility theory; veils of ignorance; Harsanyi’s aggregation theorem; population size problems; (...)
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  16. Thaddeus Metz (forthcoming). A Relational Moral Theory: Africa's Contribution to Global Ethics. Oxford University Press.
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  17. Thaddeus Metz (2016). Toward an African Moral Theory (Revised Edition). In Isaac Ukpokolo (ed.), Themes, Issues and Problems in African Philosophy. Palgrave-Macmillan. pp. 97-119.
    A mildly revised version of an article first published in the Journal of Political Philosophy (2007).
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  18. Thaddeus Metz (2015). Auf Dem Weg Zu Einer Afrikanischen Moraltheorie. In Franziska Dübgen & Stefan Skupien (eds.), Afrikanische politische Philosophie - Postkoloniale Positionen. Suhrkamp. pp. 295-329.
    German translation by Andreas Rauhut of a mildly revised version of 'Toward an African Moral Theory' (Journal of Political Philosophy 2007).
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  19. Thaddeus Metz (2011). The African Ethic of Ubuntu/Botho. In Sharlene Swarz & Monica Taylor (eds.), Moral Education in Sub-Saharan Africa. Routledge. pp. 7-24.
    In this chapter, a reprint of an article initially appearing in the Journal of Moral Education (2010), we provide a theoretical reconstruction of sub-Saharan ethics that we argue is a strong competitor to typical Western approaches to morality. According to our African moral theory, actions are right roughly insofar as they are a matter of living harmoniously with others or honouring communal relationships. After spelling out this ethic, we apply it to several issues in both normative and empirical research into (...)
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  20. Sven Nyholm (2014). Ingmar Persson, From Morality to the End of Reason (Oxford: Oxford University Press, 2013), Pp. 336. [REVIEW] Utilitas 26 (3):321-325.
    Persson argues that common sense morality involves various “asymmetries” that don’t stand up to rational scrutiny. (One example is that intentionally harming others is commonly thought to be worse than merely allowing harm to happen, even if the harm involved is equal in both cases.) A wholly rational morality would, Persson argues, be wholly symmetrical. He also argues, however, that when we get down to our most basic attitudes and dispositions, we reach the “end of reason,” at which point we (...)
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  21. Michael Philips (1987). Moralism and the Good. Philosophical Studies 52 (1):131 - 139.
    It is often held that moral considerations take precedence over considerations of other kinds in determining what we ought to do. I contend that this claim is ambiguous and argue that objections to each interpretation of it can be met only by rejecting the other. One surprising consequence of my argument is that no deontic moral theory can effectively guide action unless it is conjoined with a theory of the good. Another interesting consequence is that the deontologists' favorite objection to (...)
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  22. Daniel N. Robinson and Rom Harre (1995). On the Primacy of Duties. Philosophy 70:513-532.
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  23. Luke Robinson (2012). Exploring Alternatives to the Simple Model: Is There an Atomistic Option? In Mark Timmons (ed.), Oxford Studies in Normative Ethics, Vol. 2. Oxford University Press.
    The simple model maintains that morally relevant factors combine in a simple, additive way, like weights on a scale. Although intuitive and familiar, this model entails that certain plausible views about particular cases and how morally relevant factors combine and interact therein are false. Shelly Kagan suggests that we could accommodate the relevant views and interactions by rejecting either of two assumptions the simple model makes: that the moral status of an act is determined by the sum of the contributions (...)
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  24. Krzysztof Saja (2015). Etyka normatywna. Między konsekwencjalizmem a deontologią. Universitas.
    The primary goal of this monograph is to justify the possibility of building a hybrid theory of normative ethics which can combine ethical consequentialism, deontology and virtue ethics. The aim of the book is to demonstrate the possibility of constructing a synthetic theory from ethical traditions that are generally considered to be contradictory. In addition, I propose an outline of an original theory which tries to carry out such a synthesis. I call it Institutional Function Consequentialism. The justification for a (...)
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  25. Michael Smith (2011). Deontological Moral Obligations and Non-Welfarist Agent-Relative Values. Ratio 24 (4):351-363.
    Many claim that a plausible moral theory would have to include a principle of beneficence, a principle telling us to produce goods that are both welfarist and agent-neutral. But when we think carefully about the necessary connection between moral obligations and reasons for action, we see that agents have two reasons for action, and two moral obligations: they must not interfere with any agent's exercise of his rational capacities and they must do what they can to make sure that agents (...)
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  26. Franz Ungler (1979). Zu Fichtes Theorie des Gewissens. Wiener Jahrbuch für Philosophie 12:212-235.
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  27. Natalie Hormaz Vania (1991). Ignoring the Good and Deontological Rationality. Dissertation, University of Maryland, College Park
    This project clarifies and strengthens moral deontology and offers a deontological view of rationality. In order to do this, an unquestioned assumption, that the good always provides some reason to wish for or to promote obtaining it, is overturned. This is the pro tanto assumption. It is relied upon explicitly by the moral consequentialist and rational optimizer, and it's relied upon implicitly by the moral deontologist. I argue instead for the non pro tanto thesis, that something's being good may provide (...)
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  28. Henry Veatch (1983). Variations, Good and Bad, on the Theme of Right Reason in Ethics. The Monist 66 (1):49-70.
    Can right reason, Properly understood, Provide a justification for our moral duties? modern deontological or kantian type ethical theories generally argue that moral duties are duties to perform certain actions "without" reference to any end to be achieved. But rational action, I.E., Action dictated by practical reason cannot be other than purposive action, I.E., Action directed toward some end to be achieved. As such, Deontology must fail in its attempt to answer the question, Why be moral at all. Turning to (...)
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  29. Matt Zwolinski (2009). Review of Autonomy and Rights: The Moral Foundations of Liberalism. [REVIEW] Journal of Value Inquiry 43 (2):255-262.
    This is a review of Horacio Spector's book on the occassion of its publiaction in paperback form in 2007. The version of the review posted here includes a number of footnotes and references that had to be deleted in the final published version.
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  1. Henry E. Allison (2001). Ethics, Evil, and Anthropology in Kant: Remarks on Allen Wood's "Kant's Ethical Thought". [REVIEW] Ethics 111 (3):594-613.
  2. Margaret C. Amig (1926). Kant's "Empty" Moral Law. International Journal of Ethics 37 (1):94-100.
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  3. Margaret C. Amig (1926). Kant's "Empty" Moral Law. Ethics 37 (1):94.
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  4. Margaret C. Amig (1926). Kant's "Empty" Moral Law. International Journal of Ethics 37 (1):94-100.
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  5. R. W. Beardsmore (1969). Consequences and Moral Worth. Analysis 29 (6):177 - 186.
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  6. Robert J. Benton (1978). The Transcendental Argument in Kant's Groundwork. Journal of Value Inquiry 12 (3).
  7. Betzler Monika (2008). Kant on Respect, Dignity, and the Duty of Respect. In Monika Betzler (ed.), Kant's Ethics of Virtue. Walter de Gruyter.
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  8. Jill Vance Buroker (1984). Incongruence and the Unity of Transcendental Idealism: Reply to Allison. Topoi 3 (2):177-180.
    This article responds to henry allison's criticisms of the author's claim that kant's incongruent counterparts argument supports his critical conclusions that things in themselves must be both non-Spatial and unknowable. The first part of the article treats four objections allison raises. The second part discusses differences between allison's and the author's readings of kant's claims about things in themselves.
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  9. A. Campbell Garnett (1964). A New Look at the Categorical Imperative. Memorias Del XIII Congreso Internacional de Filosofía 7:229-236.
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  10. Matthew Caswell (2014). Book Review: Difficult Freedom and Radical Evil in Kant, Written by Joël Madore. [REVIEW] Journal of Moral Philosophy 11 (4):547-550.
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  11. J. E. Creighton (1921). Reason and Feeling. Philosophical Review 30 (5):465-481.
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  12. Stephen P. Engstrom (2009). VI. The Categorical Imperative. In The Form of Practical Knowledge: A Study of the Categorical Imperative. Harvard University Press. pp. 149-183.
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  13. John Martin Fischer & Joseph Raz (1989). The Morality of Freedom. Philosophical Review 98 (2):254.
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  14. Elena Irrera (2016). Joachim Aufderheide and Ralf M. Bader : The Highest Good in Aristotle and Kant. Ethical Theory and Moral Practice 19 (3):813-815.
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  15. Seung-Kee Lee (2004). Freedom and Anthropology in Kant's Moral Philosophy. Journal of Value Inquiry 38 (4):569-574.
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  16. Ping-cheung Lo (1981). A Critical Reevaluation of the Alleged "Empty Formalism" of Kantian Ethics. Ethics 91 (2):181-201.
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  17. John Marshall (1989). The Syntheticity of the Categorical Imperative. Proceedings of the Sixth International Kant Congress 2 (2):185-200.
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  18. E. F. Mettrick (1930). Kant's Conception of God: A Critical Exposition of Its Metaphysical Development Together with a Translation of the Nova DilucidatioF. E. England. International Journal of Ethics 40 (4):560-560.
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  19. Thaddeus Metz (2016). Toward an African Moral Theory (Revised Edition). In Isaac Ukpokolo (ed.), Themes, Issues and Problems in African Philosophy. Palgrave-Macmillan. pp. 97-119.
    A mildly revised version of an article first published in the Journal of Political Philosophy (2007).
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  20. Kate Moran (ed.) (forthcoming). Freedom and Spontaenity in Kant. Cambridge University Press.
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  21. Sven Nyholm (2015). 2 Reinterpreting the Universal Law Formula. In Revisiting Kant's Universal Law and Humanity Formulas. De Gruyter. pp. 25-69.
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