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  1. Das Gesetz des moralischen Kontrastes zwischen Gefühl und Vorstellung.Herman Harris Aall - 1924 - Kant-Studien 29 (2):386-394.
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  2. Philip Blosser: Scheler's Critique of Kant's Ethics. [REVIEW]Mike Barber - 1999 - Continental Philosophy Review 32 (1):105-110.
  3. Making a Necessity of Virtue: Aristotle and Kant on Virtue. N Sherman.J. Barnes - 1998 - The Classical Review 48 (2):353-354.
  4. The Virtues of Kant. New Studies in the History and Interpretation of Kant's Philosophy.Peter Baumanns - 1983 - Philosophy and History 16 (1):27-28.
  5. Kant's Theory of Virtue: The Value of Autocracy.Anne Margaret Baxley - 2015 - Cambridge University Press.
    Anne Margaret Baxley offers a systematic interpretation of Kant's theory of virtue, whose most distinctive features have not been properly understood. She explores the rich moral psychology in Kant's later and less widely read works on ethics, and argues that the key to understanding his account of virtue is the concept of autocracy, a form of moral self-government in which reason rules over sensibility. Although certain aspects of Kant's theory bear comparison to more familiar Aristotelian claims about virtue, Baxley contends (...)
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  6. Review: Stratton-Lake, Phillip, Kant, Duty and Moral Worth[REVIEW]Anne Margaret Baxley - 2004 - Kant-Studien 95 (3):388-389.
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  7. Essays on Kant and Hume.Lewis White Beck - 1978 - Yale University Press.
  8. Der Begriff des reinen Wollens bei Kant.F. Behrend-Halle - 1906 - Kant-Studien 11 (1-3):109-117.
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  9. Kant on the Paradox of Self-Love.Lisa Bellantoni - 1996 - Southwest Philosophy Review 12 (2):123-131.
  10. Consciousness and Intentionality: A Kantian Perspective.Ermanno Bencivenga - 2007 - Epistemologia 30 (2):197-210.
  11. Autonomy and Purity in Kant's Moral Theory.Carolyn Jane Benson - unknown
    Kant believed that the moral law is a law that the rational will legislates. This thesis examines this claim and its broader implications for Kant’s moral theory. Many are drawn to Kantian ethics because of its emphasis on the dignity and legislative authority of the rational being. The attractiveness of this emphasis on the special standing and capacities of the self grounds a recent tendency to interpret Kantian autonomy as a doctrine according to which individual agents create binding moral norms. (...)
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  12. Kant on Moral Striving.John Beversluis - 1974 - Kant-Studien 65 (1-4):67-77.
  13. Degrees of Responsibility in Kant’s Practical Philosophy.Claudia Blöser - 2015 - Kantian Review 20 (2):183-209.
    It has been argued that Kants actions. However, it would be uncompromising to allow for only two possibilities: either full responsibility or none. Moreover, in the Metaphysics of Morals Kant himself claims that there can be degrees of responsibility, depending on the magnitude of the obstacles that have to be overcome when acting. I will show that this claim is consistent with Kant’s theory as a whole and thereby make transparent how degrees of responsibility are possible for Kant. The solution (...)
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  14. Categories of Freedom as Categories of Practical Cognition.Jochen Bojanowski - 2015 - Kantian Review 20 (2):211-234.
    Kant famously claims that the table of the categories of freedom does not require explanation,. Kant interpreters have been baffled by this claim, and the disagreement among the increasing number of studies in more recent years suggests that the table is not as straightforward as Kant took it to be. In this article I want to show that a coherent interpretation of the table depends essentially on a clarification of what have been taken to be three fundamental ambiguities in Kants (...)
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  15. Kant on Human Dignity.Jochen Bojanowski - 2015 - Kant-Studien 106 (1):78-87.
    Name der Zeitschrift: Kant-Studien Jahrgang: 106 Heft: 1 Seiten: 78-87.
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  16. Kant on Emotions and Williams' Criticism.Lourdes Borges - 2013 - Veritas – Revista de Filosofia da Pucrs 58 (1).
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  17. Dieter Henrich, Aesthetic Judgment and the Moral Image of the World. [REVIEW]Gordon Brittan Jr - 1995 - Philosophy in Review 15 (1):44-46.
  18. Kant’s Concept of “Respect”.Alexander Broadie & Elizabeth M. Pybus - 1975 - Kant-Studien 66 (1-4):58.
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  19. Aristotle and Kant.Micha Brumlik - 2005 - In Wolfgang Edelstein & Gertrud Nunner-Winkler (eds.), Morality in Context. Elsevier. pp. 137--57.
  20. Kant's Conceptions of the Categorical Imperative and the Will. By T. N. Pelegrinis.Ardis B. Collins - 1983 - Modern Schoolman 60 (2):138-139.
  21. Kant's Theory of Freedom.Vincent M. Cooke - 1992 - International Philosophical Quarterly 32 (1):128-130.
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  22. Reason and Feeling.J. E. Creighton - 1921 - Philosophical Review 30 (5):465-481.
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  23. Kant on Cultivating a Good and Stable Will.Adam Cureton - 2016 - In Iskra Fileva (ed.), Questions of Character. Oxford: Oxford University Press. pp. 63-77.
    Kant’s deontology is often seen as a rival to virtue ethics. This chapter argues, however, that while there may be differences between Kant’s and Aristotle’s conceptions virtue (for instance, a virtuous person, in Kant’s view, may be destitute and unhappy, fail to cultivate certain emotions and sentiments, etc.), virtue is central to Kant’s ethics. The key problem is whether there is a Kantian account of virtue compatible with Kant’s view of free will. Kant held that having virtue means having a (...)
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  24. A Plausible Kantian Argument Against Moralism.Richard Dean - 2012 - Social Theory and Practice 38 (4):577-597.
    There seems to be something wrong with passing moralistic judgments on others’ moral character. Immanuel Kant’s ethics provides insight into an underexplored way in which moralistic judgments are problematic, namely, that they are both a sign of fundamentally poor character in the moralistic person herself and an obstacle to that person’s own moral self-improvement. Kant’s positions on these issues provide a basically compelling argument against moralistic judgment of others, an argument that can be detached from the most controversial elements of (...)
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  25. Bad Debt: The Kantian Inheritance of Humean Desire.Kyla Ebels-Duggan - forthcoming - In Kantian Freedom. New York, NY, USA:
    Kant’s claim that virtue has nothing to do with the content of our desires, but depends only on the strength of will needed to manage our desires, depends on an unattractive conception of inclination that he inherits from Hume. Kantians can replace this with a better view of desire without giving up what is most attractive about the Kantian approach: the claim that reason can motivate, and the associated illuminating account of practical freedom.
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  26. Love (of God) as a Middle Way Between Dogmatism and Hyper-Rationalism in Ethics.Kyla Ebels-Duggan - forthcoming - Faith and Philosophy.
    In the Groundwork Kant dismisses theistic principles, along with all other competitors to his Categorical Imperative, claiming that they are heteronomous. By contrast, he asserts, the fundamental moral principle must be a principle of autonomy. I argue that the best case for this Kantian conclusion conflates our access to the reasons for our commitments with an ability to state these reasons such that they could figure in an argument. This conflation, in turn, results from a certain Kantian conception of inclination, (...)
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  27. Kant on the Agreeable and the Good.Stephen Engstrom - 2007 - Poznan Studies in the Philosophy of the Sciences and the Humanities 94 (1):111-160.
  28. La Compasión En Rousseau y Kant.Alicia Villar Ezcurra - 2005 - Revista Portuguesa de Filosofia 61 (2):559 - 577.
    A vinculação do nome de Kant com o de Rousseau tem sido objecto de numerosos estudos desde o século XIX. Nesta linha, o objectivo do presente artigo é fazer um levantamento da problemática da compaixão presente nos dois autores. Com efeito, tanto Kant como Rousseau consideram que a compaixão é um sentimento natural, mas ambos diferem entre si no que respeita ao valor moral que lhe deve ser outorgado. Para Rousseau, a compaixão é a raiz da benevolência e de todos (...)
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  29. Imagination in Kant's Critique of Practical Reason.Bernard Freydberg - 2005 - Indiana University Press.
    With particular focus on imagination, Bernard Freydberg presents a close reading of Kant’s second critique, The Critique of Practical Reason. In an interpretation that is daring as well as rigorous, Freydberg reveals imagination as both its central force and the bridge that links Kant’s three critiques. Freydberg’s reading offers a powerful challenge to the widespread view that Kant’s ethics calls for rigid, self-denying obedience. Here, to the contrary, the search for self-fulfillment becomes an enormously creative endeavor once imagination is understood (...)
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  30. Schiller's Critique of Kant's Moral Psychology: Reconciling Practical Reason and an Ethics of Virtue.Jeffrey A. Gauthier - 1997 - Canadian Journal of Philosophy 27 (4):513 - 543.
  31. In Defense of Blinders.Loren Goldman - 2012 - Political Theory 40 (4):497-523.
    Kant's progressive philosophy of history is an integral aspect of his critical system, yet it is often ignored or even treated as an embarrassment by contemporary scholars. In this article, I defend Kant and argue for the continuing relevance of his regulative assumption of historical progress. I suggest, furthermore, that the first-person stance of practical belief exemplified in Kant's conception of hope offers new resources for thinking about the relationship between the ideal and the real in political theory.
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  32. Feeling, Desire and Interest in Kant's Theory of Action.Jeanine M. Grenberg - 2001 - Kant-Studien 92 (2):153-179.
    Henry Allison's “Incorporation Thesis” has played an important role in recent discussions of Kantian ethics. By focussing on Kant's claim that “a drive [Triebfeder] can determine the will to an action only so far as the individual has incorporated it into his maxim,” Allison has successfully argued against Kant's critics that desire-based non-moral action can be free action. His work has thus opened the door for a wide range of discussions which integrate feeling into moral action more deeply than had (...)
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  33. CHAPTER 4: Reason, Desire, and Action.Paul Guyer - 2009 - In Knowledge, Reason, and Taste: Kant's Response to Hume. Princeton University Press. pp. 161-197.
  34. Human Welfare and Moral Worth: Kantian Perspectives.Thomas E. Hill - 2002 - Oxford University Press.
    Thomas Hill, a leading figure in the recent development of Kantian moral philosophy, presents a set of essays exploring the implications of basic Kantian ideas for practical issues. The first part of the book provides background in central themes in Kant's ethics; the second part discusses questions regarding human welfare; the third focuses on moral worth-the nature and grounds of moral assessment of persons as deserving esteem or blame. Hill shows moral, political, and social philosophers just how valuable moral theory (...)
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  35. An Examination of Mencius' Theory of Human Nature With Reference to Kant.Philip Ho Hwang - 1983 - Kant-Studien 74 (3):343-354.
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  36. Kant's Virtue Ethics and the Cultivation of Moral Skills.David N. James - 1991 - Social Philosophy Today 6:29-41.
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  37. 4. Kant and Nietzsche on Self-Knowledge.Paul Katsafanas - 2015 - In Bartholomew Ryan, Maria Joao Mayer Branco & João Constancio (eds.), Nietzsche and the Problem of Subjectivity. De Gruyter. pp. 110-130.
    Kant recognizes two distinct forms of self-knowledge: introspection, which gives us knowledge of our sensations, and apperception, which is knowledge of our own activities. Both modes of self-knowledge can go astray, and are particularly prone to being distorted be selfish motives; thus, neither is guaranteed to provide us with comprehensive self-knowledge. Nietzsche departs from Kant in arguing that these two modes of self-knowledge (1) are not distinct and (2) are far more limited than Kant acknowledges. In addition, Nietzsche departs from (...)
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  38. Nietzsche and Kant on the Will: Two Models of Reflective Agency.Paul Katsafanas - 2014 - Philosophy and Phenomenological Research 89 (1):185-216.
    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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  39. Self-Constitution in the Ethics of Plato and Kant.Christine M. Korsgaard - 1999 - The Journal of Ethics 3 (1):1-29.
    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 (...)
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  40. Personal Identity and the Unity of Agency: A Kantian Response to Parfit.Christine M. Korsgaard - 1989 - Philosophy and Public Affairs 18 (2):103-31.
  41. Ethics and Anthropology in the Development of Kant's Moral Philosophy.Manfred Kuehn - 2009 - In Jens Timmermann (ed.), Kant's Groundwork of the Metaphysics of Morals: A Critical Guide. Cambridge University Press.
  42. Exposition and Obligation: A Serresian Account of Moral Sensitivity.Bryan Lueck - 2014 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 18 (1):176-193.
    In The Troubadour of Knowledge, Michel Serres demonstrates, by means of an extended discussion of learning, that our capacity to adopt a position presupposes a kind of disorienting exposure to a dimension of pure possibility that both subtends and destabilizes that position. In this paper I trace out the implications of this insight for our understanding of obligation, especially as it is articulated in the moral philosophy of Immanuel Kant. Specifically, I argue that obligation is given along with a dimension (...)
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  43. Maxims, Moral Responsiveness, and Judgment.Pawel Lukow - 2003 - Kant-Studien 94 (4):405-425.
  44. Love, Kantian Style.Adrienne M. Martin - unknown
    We are interestingly ambivalent about romantic love, in a number of cases. Consider a man who abuses his wife, but is also passionate about her and easily distraught at the thought of losing her. There is some sense in which he loves her, but another in which he absolutely does not. Consider, too, a longtime partner who feels she has rather suddenly “fallen out of love” with the person to whom she was once devoted. She continues to feel there is (...)
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  45. Kant on Self-Respect.Stephen J. Massey - 1983 - Journal of the History of Philosophy 21 (1):57-73.
    Kant on Self-respect. SJ MASSEY Journal of the History of Philosophy La Jolla, Cal. 21:11, 57-73, 1983. L'A. veut montrer que selon Kant, toute immoralitcopyright est marque de manque de respect de soi.
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  46. Emotions as Motives in Kant's Ethics.Lovorka Mađarević - 2009 - Filozofska Istrazivanja 29 (2):335-348.
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  47. Review of Patrick Frierson, Freedom and Anthropology in Kant's Moral Philosophy[REVIEW]Dean Moyar - 2004 - Notre Dame Philosophical Reviews 2004 (3).
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  48. „Sublimity“ and the „Moral Law“ in Kant's Philosophy.Milton C. Nahm & Bryn Mawr - 1956 - Kant-Studien 48 (1-4):502-524.
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  49. Kant and Stoic Cosmopolitanism.Martha C. Nussbaum - 1997 - Journal of Political Philosophy 5 (1):1–25.
  50. Works of Genius as Sensible Exhibitions of the Idea of the Highest Good.Lara Ostaric - 2010 - Kant-Studien 101 (1):22-39.
    In this paper I argue that, on Kant's view, the work of genius serves as a sensible exhibition of the Idea of the highest good. In other words, the work of genius serves as a special sign that the world is hospitable to our moral ends and that the realization of our moral vocation in such a world may indeed be possible. In the first part of the paper, I demonstrate that the purpose of the highest good is not to (...)
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