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  1. Equal Respect for Rational Agency.Michael Cholbi - forthcoming - In Mark Timmons (ed.), Oxford Studies in Normative Ethics, vol. 10.
    Individuals are owed equal respect. But on the basis of what property of individuals are they owed such respect? A popular Kantian answer —rational agency — appears less plausible in light of the growing psychological evidence that human choice is subject to a wide array of biases (framing, laziness, etc.); human beings are neither equal in rational agency nor especially robust rational agents. Defenders of this Kantian answer thus need a non-ideal theory of equal respect for rational agency, one that (...)
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  2. Self-Love and Self-Conceit.Owen Ware - manuscript
    This paper examines the distinction between self-love and self-conceit in Kant's moral psychology. It motivates an alternative account of the origin of self-conceit by drawing a parallel to what Kant calls transcendental illusion.
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  3. Vernunft Und Verbindlichkeit. Moralische Wahrheit in Dem Natur- Und Völkerrecht der Deutschen Aufklärung.Katerina Mihaylova - 2015 - In Simon Bunke, Katerina Mihaylova & Daniela Ringkamp (eds.), Das Band der Gesellschaft. Tübingen, Deutschland: pp. 59-78.
  4. Practical Ethics in Sidgwick and Kant.Anthony Skelton - 2020 - In Tyler Paytas & Tim Henning (eds.), Kantian and Sidgwickian Ethics: The Cosmos of Duty Above and the Moral Law Within. New York, NY, USA: Routledge. pp. 13-39.
    Sidgwick claimed Kant as one of his moral philosophical masters. This did not prevent Sidgwick from registering pointed criticisms of most of Kant’s main claims in ethics. This paper explores the practical ethics of Sidgwick and Kant. In § I, I outline the element of Kant’s theoretical ethics that Sidgwick endorsed. In §§ II and III, I outline and adjudicate some of their sharpest disagreements in practical ethics, on the permissibility of lying and on the demands of beneficence. In § (...)
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  5. Las raíces kantianas de la autonomía personal en el pensamiento de Rawls.Jorge Crego - 2019 - Persona y Derecho 80:279-305.
    Rawls acknowledges the analogy between his conception of the moral personality and the thought of Kant. However, many philosophers have discussed that similarity. This article aims to evaluate the Kantian foundation of Rawlsian liberty. Specifically, it assesses the idea of personal autonomy. The conclusion is that certain interpretation of Kant, which incorporates both his thinkings on the moral law and on happiness as an intrinsic purpose of the human being, allows the acknowledgement of the aforementioned analogy, and thus enables a (...)
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  6. Kantian Perspectives on Paternalism.Melissa Seymour Fahmy - 2018 - In Jason Hanna & Kalle Grill (eds.), The Routledge Handbook of the Philosophy of Paternalism. New York, NY, USA: pp. 96-107.
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  7. Reason, Feeling, and Happiness: Bridging an Ancient/Modern Divide in The Plague.Gene Fendt - 2019 - Philosophy and Literature 43 (2):350-368.
    Camus is defined by many as an absurdist philosopher of revolt. The Plague, however, shows him working rigorously through a well-known division between ancient and modern ethics concerning the relation of reason, feeling and happiness. For Aristotle, the virtues are stable dispositions including affective and intellectual elements. For Kant, one’s particular feelings are either that from which we must abstract to judge moral worth, or are a constant hindrance to proper moral activity. Further, Kant claims “habit belongs to the physical (...)
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  8. Giving Myself a Law: Nietzsche, Self-Respect, and the Problem with Kant's Universalism.Matt Bennett - 2018 - Iride: Filosofia e Discussione Pubblica 2 (2).
    This paper offers a new interpretation of Nietzsche’s criticisms of Kant’s account of freedom and renders these criticisms in such a way as to pose a serious challenge to Kantian ethics. My first aim is to explain Nietzsche’s challenge to the principle that being free means acting as a free agent ought to act, which I call Kant’s universalism. My second aim is to show that Kant’s accounts of self-respect is a particularly unconvincing account of how we can make room (...)
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  9. Pretending Not to Notice: Respect, Attention, and Disability.Karen Stohr - 2018 - In Adam Cureton & Jr Hill (eds.), Disability in Practice: Attitudes, Policies, and Relationships. Oxford, UK: pp. 50-71.
    This paper is about a category of social conventions that, I will argue, have significant moral implications. The category consists in our conventions about what we notice and choose not to notice about persons, features of persons, and their circumstances. We normally do not think much about what we notice about others, and what they notice about us, but I will argue that we should. Noticing people is a way of engaging with them in social contexts. We can engage in (...)
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  10. Kant's Moral Theory and Feminist Ethics: Women, Embodiment, Care Relations, and Systemic Injustice.Helga Varden - 2018 - In Pieranna Garavaso (ed.), The Bloomsbury Companion to Academic Feminism. pp. 459-482.
    By setting the focus on issues of dependence and embodiment, feminist work has and continues to radically improve our understanding of Kant’s practical philosophy as one that is not (as it typically has been taken to be) about disembodied abstract rational agents. This paper outlines this positive development in Kant scholarship in recent decades by taking us from Kant’s own comments on women through major developments in Kant scholarship with regard to the related feminist issues. The main aim is to (...)
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  11. A Shelter From Luck: The Morality System Reconstructed.Matthieu Queloz - manuscript
    The “morality system,” Bernard Williams writes, is “a deeply rooted and still powerful misconception of life.” It combines, in ways that Williams finds problematic, certain quite special conceptions of value, motivation, obligation, practical necessity, responsibility, voluntariness, blame, and guilt. But why does the morality system combine just these ideas in the way it does? And what exactly is wrong with it? This essay seeks to answer these questions by reconstructing the morality system from the ground up, starting by explaining why (...)
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  12. Situating the Self in the Kingdom of Ends: Heidegger, Arendt, and Kantian Moral Phenomenology.David Zoller - 2019 - Revista Portuguesa de Filosofia 75 (1):159-190.
    In the eyes of many “classical” phenomenologists, Kantianism has seemed to invite individuals to leave the rich, complexly motivated environment of lived experience in favor of a shadowy, formal kingdom of abstract duties and rights. Yet there have been notable attempts within the phenomenological tradition to articulate a richer vision of Kantian moral consciousness and to exhibit, from a first-person perspective, the shape of mental life and the standing dispositions that befit membership in a Kantian kingdom of ends. Here I (...)
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  13. What Perfection Demands: An Irenaean of Kant on Radical Evil.Jacqueline Mariña - 2017 - In Chris L. Firestone, Nathan Jacobs & James Joiner (eds.), Kant and the Question of Theology,. Cambridge University Press. pp. 183-200.
    In this essay I will show that the incoherence many commentators have found in Kant’s Religion is due to Augustinian assumptions about human evil that they are implicitly reading into the text. Eliminate the assumptions, and the inconsistencies evaporate: both theses, those of universality and moral responsibility, can be held together without contradiction. The Augustinian view must be replaced with what John Hick has dubbed an “Irenaean” account of human evil, which portrays the human being and his or her task (...)
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  14. Where Have All the Monads Gone? Substance and Transcedental Freedom in Schleiermacher.Jacqueline Mariña - 2015 - Journal of Religion 95 (4):477-505.
    This article explores the later Schleiermacher’s metaphysics of substance and what it entails concerning the question of transcendental freedom. I show that in espousing a metaphysics of substance, Schleiermacher also abandoned an understanding of nature as a mere mechanism, a view implying what I call a “state-state view of causation” (“SSV” for short). Adoption of the view of the self as substance was motivated by the primacy of practical and religious concerns in Schleiermacher’s later work: in Christian Faith, an analysis (...)
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  15. Principles of Justice, Primary Goods and Categories of Right: Rawls and Kant.Paul Guyer - 2018 - Kantian Review 23 (4):581-613.
    John Rawls based his theory of justice, in the work of that name, on a ‘Kantian interpretation’ of the status of human beings as ‘free and equal’ persons. In his subsequent, ‘political rather than metaphysical’ expositions of his theory, the conception of citizens of democracies as ‘free and equal’ persons retained its foundational role. But Rawls appealed only to Kant’s moral philosophy, never to Kant’s own political philosophy as expounded in his 1797 Doctrine of Right in theMetaphysics of Morals. I (...)
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  16. Liberal Justice: Kant, Rawls and Human Rights.Onora O’Neill - 2018 - Kantian Review 23 (4):641-659.
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  17. Issues with the Judicial System: A Philosophical and Psychological Approach.Manish Nagireddy - manuscript
    What factors affect judicial decision-making? The legal system is of utmost importance because of its impact on our lives. Judges appear to have the most power among any social workers seeing as the precedents set in their decisions are tantamount to written law. Nevertheless, judges may be subject to certain biases, moral and cognitive alike, which influence their rulings. Looking into how morality and cognitive biases affect judges may also reveal how we as individuals handle combining morals with ethics- as (...)
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  18. Angelique: An Angel in Distress, Morality in Crisis.Necip Fikri Alican - 2018 - Dialogue and Universalism 28 (2):9–48.
    Michael H. Mitias argues that friendship is a central moral value constituting an integral part of the good life and therefore deserving a prominent place in ethical theory. He consequently calls upon ethicists to make immediate and decisive adjustments toward accommodating what he regards as a neglected organic relationship between friendship and morality. This is not a fanciful amendment to our standard conception of morality but a radical proposal grounded in a unifying vision to recapture the right way of doing (...)
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  19. Disability in Practice: Attitudes, Policies, and Relationships.Adam Cureton & Hill Jr (eds.) - 2018 - Oxford: Oxford University Press.
    Everyone is disabled in some respect - others can do things that we cannot - but significant limitations on pursuing major life activities pose special problems. This volume presents new philosophical engagements with moral attitudes and relationships involving disabilities, and with public policy and the deliberative framework for assessing it.
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  20. The Right, the Good, and the Threat of Despair: (Kantian) Ethics and the Need for Hope in God.Kyla Ebels-Duggan - 2015 - In Jonathan Kvanvig (ed.), Oxford Studies in Philosophy of Religion, vol 7. New York, NY, USA:
    Kant rejects all of the standard accounts of the dependence of morality on religious claims or commitment. He nevertheless thinks that morality “leads to” religion. I defend an account of this “leading to” relationship, arguing that it is the result of Kant’s struggle to capture the practical import of the consequences of our actions within a moral theory that rejects the idea that we must maximize the good. On this view, the best way to acknowledge that the outcomes of our (...)
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  21. Book Review: Kant’s Theory of Virtue: The Value of Autocracy, Written by Anne Margaret Baxley. [REVIEW]James Edwin Mahon - 2014 - Journal of Moral Philosophy 11 (2):245-248.
    In this review I argue that there are three 'tests' for maxims in Kant: the Categorical Imperative test; what I call the 'Esteem' test; and what I call the 'Temptation' test. The first test is a test for what Kant calls "legality", but what we may call the moral permissibility of acting on a maxim. The second test is a test for what Kant calls "morality", but what we may call the presence of a "good will," or the motive of (...)
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  22. Thomas E. Hill,, Jr., Ed. The Blackwell Guide to Kant’s Ethics. Malden, MA: Wiley‐Blackwell, 2009. Pp. 277. $94.95.Helga Varden - 2010 - Ethics 120 (4):860-864.
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  23. Kant's Highest Political Good.Sorin Baiasu - 2013 - In Valentin Muresan & Shunzo Majima (eds.), Applied Ethics. Sapporo, Japan: Hokkaido University. pp. 15-35.
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  24. Critique husserlienne de l’éthique kantienne.Dominique Pradelle - 2016 - Meta (2):442-481.
    In this paper we want to focus on Husserl’s critique of Kantian ethics and to develop the following questions. Against the merely empiristic orientation of Hume’s ethics, the Kantian foundation of ethics has an aprioristic character; but does this aprioristic character have to be identified with the origin of ethical principles in the pure subjectivity, and if not, which is its phenomenological signification? The sense of the Copernican revolution is that the structures of the objects are in accordance with the (...)
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  25. Why It is Disrespectful to Violate Rights: Contractualism and the Kind-Desire Theory.Janis Schaab - 2018 - Philosophical Studies 175 (1):97-116.
    The most prominent theories of rights, the Will Theory and the Interest Theory, notoriously fail to accommodate all and only rights-attributions that make sense to ordinary speakers. The Kind-Desire Theory, Leif Wenar’s recent contribution to the field, appears to fare better in this respect than any of its predecessors. The theory states that we attribute a right to an individual if she has a kind-based desire that a certain enforceable duty be fulfilled. A kind-based desire is a reason to want (...)
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  26. Book Review: Kant's Lectures on Ethics: A Critical Guide. [REVIEW]Alice Pinheiro Walla - 2016 - Notre Dame Philosophical Reviews 201610.
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  27. Singularity Without Equivalence: The Complex Unity of Kant’s Categorical Imperative.Jeppe von Platz - 2016 - Journal of Value Inquiry 50 (2):369-384.
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  28. Kantian Ethics: Indian Responses (Ethics-1, M24).Shyam Ranganathan - 2016 - In A. Raghuramaraju (ed.), Philosophy, E-PG Pathshala. Delhi: India, Department of Higher Education (NMEICT).
    In this lesson, I review critical responses to Kant that can be understood as having non-Western, Indian roots. One criticism is articulated by the famous contemporary moral philosopher, Thomas Nagel. While Nagel is not a Buddhist, his criticism of Kant’s ethics is Buddhist in essence. The other response is based on an appreciation of the philosophy of Yoga. Yoga and Kantian thought are both versions of a kind of moral philosophy, which we could call Explanatory Dualism. Moreover, Yoga and Kantian (...)
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  29. A Kantian View of Suicide and End‐of‐Life Treatment.Martin Gunderson - 2004 - Journal of Social Philosophy 35 (2):277-287.
  30. Moral Responsibilities of Bystanders.Thomas E. Hill Jr - 2010 - Journal of Social Philosophy 41 (1):28-39.
  31. Kant, Political Liberalism, and the Ethics of Same‐Sex Relations.Kory Schaff - 2001 - Journal of Social Philosophy 32 (3):446-462.
  32. Kant's Categories of Practical Reason as Such.R. J. Benton - 1980 - Société Française de Philosophie, Bulletin 71 (2):181.
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  33. Responsibility and Pleasure in Kantian Morality.Th A. Wassmer - 1960 - Société Française de Philosophie, Bulletin 52:452.
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  34. The Moral Law, or Kant's Groundwork of the Metaphysic of Morals. By Warner A. Wick.Warner A. Wick - 1948 - Ethics 59 (4):291-292.
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  35. Pleasure in Kant: Toward an Account of Desire Formation.Iain Morrisson - 2006 - Journal of Philosophical Research 31:219-232.
    In this paper I present an interpretation of the role of pleasure in Kant’s theory of desire formation. On my reading Kant’s account of how desires are formed does—in spite of what some commentators say—commit him to hedonism. On the face of it, Kant writes of the determination of the faculty of desire in three distinct ways, but I argue that these accounts can be reconciled in a single, more comprehensive theory. This comprehensive theory has the virtue of complementing and (...)
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  36. Emotions and Practical Reason in Kant.Maria Borges - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:161-166.
    In this paper, I shall discuss the relation between practical reason and emotions in Kant. First, I begin by explaining why knowledge of emotions is important for the transcendental project in the moral domain, understood as the claim that reason can determine our actions, in spite of our inclinations. Second, I explain the definition of affects and passions in Kant's philosophy and relate the two to feelings and the faculty of desire. I then question the possibility of controlling emotions, showing (...)
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  37. Kant on Freedom and Spontaneity.Kate A. Moran (ed.) - 2018 - Cambridge ; New York: Cambridge University Press.
    Spontaneity – understood as an action of the mind or will that is not determined by a prior external stimulus – is a theme that resonates throughout Immanuel Kant's theoretical and practical philosophy. Though spontaneity and the concomitant notion of freedom lie at the foundation of many of Kant's most pivotal theses and arguments regarding cognition, judgment, and moral action, spontaneity and freedom themselves often remain cloaked in mystery, or accessible only via transcendental argument. This volume brings together a distinguished (...)
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  38. How is a Categorical Imperative Possible?Dieter Schönecker & Christoph Horn - 2006 - In Dieter Schönecker & Christoph Horn (eds.), Groundwork for the Metaphysics of Morals. Walter de Gruyter.
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  39. Deriving the Formula of Humanity.Dieter Schönecker & Christoph Horn - 2006 - In Dieter Schönecker & Christoph Horn (eds.), Groundwork for the Metaphysics of Morals. Walter de Gruyter.
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  40. The Categorical Imperative and Universalizability.Dieter Schönecker & Christoph Horn - 2006 - In Dieter Schönecker & Christoph Horn (eds.), Groundwork for the Metaphysics of Morals. Walter de Gruyter.
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  41. The Syntheticity of the Categorical Imperative.John Marshall - 1989 - Proceedings of the Sixth International Kant Congress 2 (2):185-200.
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  42. Ethical Experience and the Motives for Practical Rationality.Michael D. Barber - 2007 - International Philosophical Quarterly 47 (4):425-441.
    John McDowell’s ethical writings interpret ethical experience as intentional, socially-conditioned, virtuous responsiveness to situations and develop a modest account of practical rationality. His work converges with investigations of ethical experience by recent Kant scholars and Emmanuel Levinas. The Kantian interpreters and Levinas locate the categorical demands of ethical experience in rational agents’ demands for respect, while McDowell finds it in noble adherence to the demands of virtuous living. For McDowell, moral-practical rational efforts to justify ethics cannot transcend one’s form of (...)
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  43. Lectures on Ethics. Immanuel Kant.Radoslav A. Tsanoff - 1932 - International Journal of Ethics 43 (1):104-106.
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  44. Kant's Conception of God: A Critical Exposition of Its Metaphysical Development Together with a Translation of the Nova Dilucidatio. F. E. England. [REVIEW]E. F. Mettrick - 1930 - International Journal of Ethics 40 (4):560-560.
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  45. The Ground of Moral Obligation.Ralph M. Blake - 1928 - International Journal of Ethics 38 (2):129-140.
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  46. Kant on the Moral LifeJ. W. Scott.M. C. Otto - 1926 - International Journal of Ethics 36 (2):210-213.
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  47. The Ethics of the Bhagavadgita and Kant.S. Radakrishnan - 1911 - International Journal of Ethics 21 (4):465-475.
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  48. Joachim Aufderheide and Ralf M. Bader : The Highest Good in Aristotle and Kant: Oxford, Oxford University Press, 2015, ISBN: 9,780,198,714,019, 241 Pp., £45.00.Elena Irrera - 2016 - Ethical Theory and Moral Practice 19 (3):813-815.
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  49. Toward an African Moral Theory (Revised Edition).Thaddeus Metz - 2017 - 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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  50. The Ground of Moral Obligation.Ralph M. Blake - 1927 - Ethics 38 (2):129.
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