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  1. Duty and Inclination: The Fundamentals of Morality Discussed and Redefined with Special Regard to Kant and Schiller. [REVIEW]Richard E. Aquila - 1984 - Husserl Studies 1 (1):307-330.
  2. Kant on the Relation between Duties of Love and Duties of Respect.Stefano Bacin - 2013 - In Stefano Bacin, Alfredo Ferrarin, Claudio La Rocca & Margit Ruffing (eds.), Kant und die Philosophie in weltbürgerlicher Absicht. Akten des XI. Internationalen Kant-Kongresses. De Gruyter. pp. 15-28.
  3. Una nuova dottrina dei doveri. Sull’etica della "Metafisica dei costumi" e il significato dei doveri verso se stessi.Stefano Bacin - 2008 - In Luca Fonnesu (ed.), Etica e mondo in Kant. Il Mulino. pp. 189-208.
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  4. Cognitive Self‐Enhancement as a Duty to Oneself: A Kantian Perspective.Katharina Bauer - 2018 - Southern Journal of Philosophy 56 (1):36-58.
    Recently some bioethicists and neuroscientists have argued for an imperative of chemical cognitive enhancement. This imperative is usually based on consequentialist grounds. In this paper, the topic of cognitive self-enhancement is discussed from a Kantian point of view in order to shed new light on the controversial debate. With Kant, it is an imperfect duty to oneself to strive for perfecting one’s own natural and moral capacities beyond one’s natural condition, but there is no duty to enhance others. A Kantian (...)
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  5. The Ethics of Common Decency.Yotam Benziman - 2014 - Journal of Value Inquiry 48 (1):87-94.
    Let’s begin with a few examples. The queue at the supermarket is long. My shopping cart is full of groceries. You are standing behind me, and your cart has only two or three items in it. I let you go ahead of me so that you can finish your shopping quickly.A stranger in the street approaches you and asks you if you can light his cigarette. As a matter of course, you do.David Heyd, Supererogation (Cambridge: Cambridge University Press, 1982), p. (...)
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  6. Kant and Direct Duties.Alexander Broadie & Elizabeth M. Pybus - 1981 - Dialogue 20 (1):60-67.
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  7. Kant's Treatment of Animals.Alexander Broadie & Elizabeth M. Pybus - 1974 - Philosophy 49 (190):375 - 383.
  8. Mill on the Harm in Not Voting.D. G. Brown - 2010 - Utilitas 22 (2):126-133.
    Christopher Miles Coope offers a letter, drafted by Helen Taylor but certified by Mill, in which Mill asserts the duty to vote, as evidence that he could not have regarded harmfulness to others as a necessary condition of moral wrongness. But it is clear that Mill regarded the duty to vote as one of imperfect obligation, and the wrongness of not fulfilling it as a matter roughly of not doing enough, in this case not doing one's fair share. He has (...)
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  9. Review: Stratton-Lake, Kant, Duty and Moral Worth. [REVIEW]Samuel V. Bruton - 2003 - Utilitas 15 (2):248.
  10. Understanding Kant's Ethics.Michael Cholbi - 2016 - Cambridge University Press.
    Preface -/- Introduction -/- PART I -/- 1 Kant’s pursuit of the Supreme Principle of Morality -/- 2 The Categorical Imperative and the Kantian theory of value, part I -/- 3 The Categorical Imperative and the Kantian theory of value, part II -/- 4 Dignity -/- 5 Freedom, reason, and the possibility of the Categorical Imperative -/- PART II -/- 6 Objections to the Formula of Universal Law -/- 7 Three problems in Kant’s practical ethics -/- 8 Reason and sentiment: (...)
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  11. A Direct Kantian Duty to Animals.Michael Cholbi - 2014 - Southern Journal of Philosophy 52 (3):338-358.
    Kant's view that we have only indirect duties to animals fails to capture the intuitive notion that wronging animals transgresses duties we owe to those animals. Here I argue that a suitably modified Kantianism can allow for direct duties to animals and, in particular, an imperfect duty to promote animal welfare without unduly compromising its core theoretical commitments, especially its commitments concerning the source and nature of our duties toward rational beings. The basis for such duties is that animal welfare, (...)
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  12. Kant on Respect, Dignity, and the Duty of Respect.Stephen Darwall - 2008 - In Monika Betzler (ed.), Kant's Ethics of Virtues. De Gruyter.
  13. Freedom, Primacy, and Perfect Duties to Oneself.Lara Denis - 2010 - In Kant's Metaphysics of Morals: A Critical Guide. Cambridge University Press.
  14. Sex and the Virtuous Kantian Agent.Lara Denis - 2006 - In Raja Halwani (ed.), Sex and Ethics: Essays in Sexuality, Virtue, and the Good Life. Palgrave-Macmillan.
    This paper explores how a virtuous Kantian agent would regard and express her sexuality. I argue both that Kant has a rich account of virtue, and that a virtuous Kantian agent should view her sexuality as a good thing–as an important aspect of her animal nature. On my view, the virtuous agent does not seek to suppress her sexuality, but rather to find modes and contexts for its expression that allow the agent to maintain her self-respect and to avoid degrading (...)
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  15. Kant's Ethical Duties and Their Feminist Implications.Lara Denis - 2002 - Canadian Journal of Philosophy, Supplementary Volume 28 (Supplement):157-87.
    Many feminist philosophers have been highly critical of Kant’s ethics, either because of his rationalism or because of particular claims he makes about women in his writings on anthropology and political philosophy. In this paper, I call attention to the aspects of Kant’s ethical theory that make it attractive from a feminist standpoint. Kant’s duties to oneself are rich resource for feminism. These duties require women to act in ways that show respect for themselves as rational human agents by, e.g., (...)
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  16. Moral Self-Regard: Duties to Oneself in Kant's Moral Theory.Lara Denis - 2001 - Routledge.
    _Moral Self-Regard_ draws on the work of Marcia Baron, Joseph Butler and Allen Wood, among others in this first extensive study of the nature, foundation and significance of duties to oneself in Kant's moral theory.
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  17. Kant's Conception of Duties Regarding Animals: Reconstruction and Reconsideration.Lara Denis - 2000 - History of Philosophy Quarterly 17 (4):405-23.
    In Kant’s moral theory, we do not have duties to animals, though we have duties with regard to them. I reconstruct Kant’s arguments for several types of duties with regard to animals and show that Kant’s theory imposes far more robust requirements on our treatment of animals than one would expect. Kant’s duties regarding animals are perfect and imperfect; they are primarily but not exclusively duties to oneself; and they condemn not merely cruelty to animals for its own sake, but (...)
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  18. Kant on the Perfection of Others.Lara Denis - 1999 - Southern Journal of Philosophy 37 (1):25-41.
    Kant claims that we have a duty to promote our own moral perfection, but not the moral perfection of others. I examine three types of argument for this asymmetry, as well as the implications of these arguments--and their success or failure--for Kantian theory. The arguments I consider say that (first) to promote others’ perfection is impossible; (second) to try to promote others’ perfection is impermissible; and (third) one cannot be obligated to promote both others’ perfection and one’s own. I argue (...)
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  19. Kant on the Wrongness of 'Unnatural' Sex.Lara Denis - 1999 - History of Philosophy Quarterly 16 (2):225-48.
    I consider Kant’s use of claims about “nature’s ends” in his arguments to establish maxims of homosexual sex, masturbation, and bestiality as constituting “unnatural” sexual vices, which are contrary to one’s duties to oneself as an animal and moral being. I argue, first, that the formula of humanity is the principle best suited for understanding duties to oneself as an animal and moral being; and second, that although natural teleology is relevant to some degree in specifying these duties, it cannot (...)
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  20. Kant's Ethics and Duties to Oneself.Lara Denis - 1997 - Pacific Philosophical Quarterly 78 (4):321–348.
    This paper investigates the nature and foundation of duties to oneself in Kant's moral theory. Duties to oneself embody the requirement of the formula of humanity that agents respect rational nature in them-selves as well as in others. So understood, duties to oneself are not subject to the sorts of conceptual objections often raised against duties to oneself; nor do these duties support objections that Kant's moral theory is overly demanding or produces agents who are preoccupied with their own virtue. (...)
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  21. What Does Kant Mean by 'Acting From Duty'?Paul Dietrichson - 1962 - Kant-Studien 53 (1-4):277-288.
  22. Duties to Oneself and the Concept of Morality.Paul D. Eisenberg - 1968 - Inquiry : An Interdisciplinary Journal of Philosophy 11 (1-4):129 – 154.
    Why is it that most among the relatively few moral philosophers since Kant who, like J. S. Mill, have discussed the question whether there can be moral duties to oneself, have answered it negatively? One reason is that those philosophers have supposed that all moral action must be, inter alia, social; and they may have thought so because of their commitment to what is here called a 'corporationist' moral view. But such a conception of morality as social is objectionable because (...)
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  23. Dutifully Wishing: Kant's Re-Evaluation of a Strange Species of Desire.Alexander T. Englert - 2017 - Kantian Review 22 (3):373-394.
    Kant uses ‘wish’ as a technical term to denote a strange species of desire. It is an instance in which someone wills an object that she simultaneously knows she cannot bring about. Or in more Kantian garb: it is an instance of the faculty of desire’s (or will’s) failing insofar as a desire (representation) cannot be the cause of the realization of its corresponding object in reality. As a result, Kant originally maintained it to be antithetical to morality, which deals (...)
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  24. Deriving Duties to Oneself.Stephen Engstrom - 1997 - Southern Journal of Philosophy 36 (Supplement):125-130.
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  25. Aristotle, Kant, and the Stoics: Rethinking Happiness and Duty.Stephen Engstrom & Jennifer Whiting (eds.) - 2018 - Cambridge University Press.
    This major collection of essays offers the first serious challenge to the traditional view that ancient and modern ethics are fundamentally opposed. In doing so, it has important implications for contemporary ethical thought, as well as providing a significant re-assessment of the work of Aristotle, Kant and the Stoics. The contributors include internationally recognised interpreters of ancient and modern ethics. Four pairs of essays compare and contrast Aristotle and Kant on deliberation and moral development, eudaimonism, self-love and self-worth, and practical (...)
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  26. Justice and Beneficence.Pablo Gilabert - 2016 - Critical Review of International Social and Political Philosophy 19 (5):508-533.
    What is a duty of justice? And how is it different from a duty of beneficence? We need a clear account of the contrast. Unfortunately, there is no consensus in the philosophical literature as to how to characterize it. Different articulations of it have been provided, but it is hard to identify a common core that is invariant across them. In this paper, I propose an account of how to understand duties of justice, explain how it contrasts with several proposals (...)
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  27. Virtue and Sensibility (6:399–409).Ina Goy - 2013 - In Oliver Sensen, Jens Timmermann & Andreas Trampota (eds.), Kant's Tugendlehre. A Comprehensive Commentary. Berlin/New York: De Gruyter. pp. 183–206.
    A commentary on Sections XII–XVI of the “Introduction to the Doctrine of Virtue”.
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  28. Kant on Moral Illusion and Appraisal of Others.David Hakim - 2017 - Kantian Review 22 (3):421-440.
    Kant’s accounts of moral education, appraisal respect and gratitude each depend on the assumption that human beings see and judge each other’s actions to be morally good. This assumption appears to stand in tension with the Opacity Thesis, Kant’s claim that we can never know if an action is morally good. This paper examines Kant’s discussion of moral illusion to relieve this tension. It is argued that we are required to uphold moral illusion, i.e. to represent others’ actions to be (...)
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  29. Imperfect Duties and Conflicts of Will.N. G. E. Harris - 1988 - Kant-Studien 79 (1-4):33-42.
  30. The Obligation to Resist Oppression.Carol Hay - 2011 - Journal of Social Philosophy 42 (1):21-45.
    In this paper I argue that, in addition to having an obligation to resist the oppression of others, people have an obligation to themselves to resist their own oppression. This obligation to oneself, I argue, is grounded in a Kantian duty of self-respect.
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  31. Being Helped and Being Grateful: Imperfect Duties, the Ethics of Possession, and the Unity of Morality.Barbara Herman - 2012 - Journal of Philosophy 109 (5-6):391-411.
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  32. Kant on Imperfect Duty and Supererogation.Thomas E. Hill Jr - 1971 - Kant-Studien 62 (1-4):55-76.
  33. Supererogation.Thomas E. Hill & Adam Cureton - 2013 - International Encyclopedia of Ethics.
    “Supererogation” is now a technical term in philosophy for a range of ideas expressed by terms such as “good but not required,” “beyond the call of duty,” “praiseworthy but not obligatory,” and “good to do but not bad not to do” (see Duty and Obligation; Intrinsic Value). Examples often cited are extremely generous acts of charity, heroic self-sacrifice, extraordinary service to morally worthy causes, and sometimes forgiveness and minor favors. These concepts are familiar in institutional contexts, for example, when teachers (...)
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  34. The Concept of 'Possible Worlds' and Kant's Distinction Between Perfect and Imperfect Duties.Gary M. Hochberg - 1974 - Philosophical Studies 26 (3-4):255 - 262.
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  35. A Re-Examination of the Contradictions in Kant's Examples.Gary M. Hochberg - 1973 - Philosophical Studies 24 (4):264 - 267.
  36. Subsistence Needs, Human Rights, and Imperfect Duties.Simon Hope - 2013 - Journal of Applied Philosophy 30 (1):88-100.
    I address the usefulness of thinking about a human right to subsistence within conceptions of human rights grounded in ordinary moral reasoning. I argue that that natural rights should be understood as rights in rem, with their dynamism constrained by the requirements of justification and their scope constrained by the distinction between perfect and imperfect duty. I then suggest that many of the most pressing demands which the moral significance of subsistence needs create are plausibly imperfect duties, and so cannot (...)
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  37. Perfect and Imperfect Duties to Aid.Violetta Igneski - 2006 - Social Theory and Practice 32 (3):439-466.
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  38. Open Duties.Alexander Jech - 2011 - Ethical Theory and Moral Practice 14 (5):503-516.
  39. Die Pflicht, nicht zu lügen — Eine vollkommene, jedoch nicht auch juridische Pflicht.Babić Jovan - 2000 - Kant-Studien 91 (4):433-446.
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  40. Kant and the Duty to Promote One’s Own Happiness.Samuel Kahn - forthcoming - Inquiry : An Interdisciplinary Journal of Philosophy:1-12.
    In his discussion of the duty of benevolence in §27 of the Metaphysics of Morals, Kant argues that agents have no obligation to promote their own happiness, for ‘this happens unavoidably’ (MS, AA 6:451). In this paper I argue that Kant should not have said this. I argue that Kant should have conceded that agents do have an obligation to promote their own happiness.
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  41. On a Supposed Right to Lie Because of Philanthropic Concerns.Immanuel Kant - unknown
    "The moral principle stating that it is a duty to tell the truth would make any society impossible if that principle were taken singly and unconditionally. We have proof of this in the very direct consequences which a German philosopher has drawn from this principle. This philosopher goes as far as to assert that it would be a crime to tell a lie to a murderer who asked whether our friend who is being pursued by the murderer had taken refuge (...)
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  42. Review: Wood, Kantian Ethics: A Hermeneutics of Freedom. [REVIEW]Silviya Lechner - 2011 - Kantian Review 16 (1):141-150.
  43. Review: Wood, Kantian Ethics: The Hermeneutics of Freedom. [REVIEW]Silviya Lechner - 2011 - Kantian Review 16 (1):141-150.
  44. Killing, Letting Die, and the Case for Mildly Punishing Bad Samaritanism.Ken Levy - 2010 - Georgia Law Review 44:607-695.
    For over a century now, American scholars (among others) have been debating the merits of “bad Samaritan” laws — laws punishing people for failing to attempt easy and safe rescues. Unfortunately, the opponents of bad Samaritan laws have mostly prevailed. In the United States, the “no-duty-to-rescue” rule dominates. Only four states have passed bad Samaritan laws, and these laws impose only the most minimal punishment — either sub-$500 fines or short-term imprisonment. -/- This Article argues that every state should criminalize (...)
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  45. Global Duties in the Face of Uncertainty.Sylvie Loriaux - 2017 - Diametros 53:75-95.
    This paper aims to highlight the role played by uncertainties in global justice theories. It will start by identifying four kinds of uncertainties that could potentially have an impact on the nature, content and very existence of global duties: first, uncertainties regarding the causes of global injustices; second, uncertainties regarding the consequences of global justice initiatives; third, uncertainties pertaining to the 'imperfect' character of certain global duties; and fourth, uncertainties regarding the conduct of others. It will discuss each of these (...)
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  46. The Truth About Kant On Lies.James Edwin Mahon - 2009 - In Clancy W. Martin (ed.), The Philosophy of Deception. Oxford University Press.
    In this chapter I argue that there are three different senses of 'lie' in Kant's moral philosophy: the lie in the ethical sense (the broadest sense, which includes lies to oneself), the lie in the 'juristic' sense (the narrowest sense, which only includes lies that specifically harm particular others), and the lie in the sense of right (or justice), which is narrower than the ethical sense, but broader than the juristic sense, since it includes all lies told to others, including (...)
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  47. Kant and the Perfect Duty to Others Not to Lie.James Edwin Mahon - 2006 - British Journal for the History of Philosophy 14 (4):653 – 685.
    In this article I argue that it is possible to find, in the Groundwork, a perfect ethical duty to others not to lie to any other person, ever. This duty is not in the Doctrine of Virtue, or the Right to Lie essay. It is an exceptionless, negative duty. The argument given for this negative duty from the Universal Law formula of the Categorical Imperative is that the liar necessarily applies a double standard: do not lie (everyone else), and lie (...)
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  48. Comparing the Bhagavad-Gita and Kant.Keya Maitra - 2006 - Philosophy in the Contemporary World 13 (1):63-67.
    This paper examines the often-mentioned similarity in comparative moral philosophy between the Hindu Text Bhagavad-Gita’s notion of duty and Kant’s notion of duty. It is commonly argued that they are similar in their deontological nature where one is asked to perform one’s duty for the sake of duty only. I consider three related questions from Gita’s and Kant’s perspectives. First, What is the source of our duties: Self or Nature; second, How do we know that an act x is our (...)
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  49. Ought Implies Kant: A Reply to the Consequentialist Critique.Joel Marks - 2009 - Lexington Books.
    Ought Implies Kant defends Kantianism via a critical examination of consequentialism. The latter is shown to be untenable on epistemic grounds; meanwhile, the charge that Kantianism is really consequentialism in disguise is refuted. The book also presents a novel interpretation of Kantianism as according direct duties to other animals.
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  50. How Kant's View of Perfect and Imperfect Duties Resolves an Alleged Moral Dilemma for Judges.Lawrence Masek - 2005 - Ratio Juris 18 (4):415-428.
    I clarify Kant's classification of duties and criticize the apocryphal tradition that, according to Kant, perfect duties trump imperfect duties. I then use Kant's view to argue that judges who believe that an action is immoral and should be illegal need not set aside their beliefs in order to comply with binding precedents that permit the action. The same view of morality that causes some people to oppose certain actions, including abortion, requires lower–court judges to comply with binding precedents. Therefore, (...)
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