Nicht historisierend, wie es in der Kant-Exegese zumeist geschieht, sondern in systematischer Absicht wird Kants Moralphilosophie aus dem Kontext seines Gesamtwerkes der kritischen Periode interpretiert. So werden jene Themen-bereiche erschlossen, die eine jede Ethik berücksichtigen muß, wenn sie als systematisch vollständig gelten möchte. Dadurch werden neue Sichtweise auf traditionelle Probleme der Ethik Kants ermöglicht und Schnittstellen zu neueren Debatten aufgewiesen. Ein Kernstück der Arbeit bilden die Deutungen des moralischen Sinns der ästhetischen Urteile über das Schöne und das Erhabene sowie der (...) teleologischen Urteile der Natur- und Geschichtsbetrachtung. Durch eine Explikation verschiedener Erfahrungsbegriffe wird es möglich, den Typus des kantischen Moralisten als Lebensform zu verstehen. (shrink)

In the contemporary debate on artificial morality, the trolley problem has found a new field of application, in the “ethics of crashes” with self-driving cars. The paper aims to show that the trolley dilemma is out of place, in the context of automated traffic, not only with regard to the object of the dilemma (which human being should be sacrificed, in crashes with inevitable fatal consequences), but also with regard to the subject to whom it is up to decide. In (...) States whose constitutional charters protect fundamental individual rights, laws contain definite constraints on solving dilemmas regarding self-driving cars. The idea that crashes of self-driving cars pose extraordinary moral questions, rather than safety, transparency, caution and control issues, as any other machine, derives perhaps from the human inclination to consider anthropomorphic objects as agents, or even as moral agents. The development of autonomous machines can lead to believe that three crowdsourcing and subrogation operations, variously intertwined, are possible and allowed: of law with ethics, in the first place; of moral evaluation, secondly, with a computational model of aggregated social preferences and, finally, of human moral agency with the autonomous, unpredictable and opaque functioning of machines. (shrink)

Das Denken des Advaita und des Tantra führt auf je eigenem Wege zur Wahrheit vom Eins-Seienden und zielt damit auf jene Einsicht ab, die den Menschen dazu befähigt, aus ihr heraus zu handeln. Getragen wird der Erkenntnisweg vom individuellen Leib. Der Leib rückt ins Zentrum als Mittel zur Einsicht sowie als unmittelbarer Bezugspunkt des Handelns des Individuums: Metaphysik steht in0enger Beziehung mit Moralität. Man darf, mit anderen Worten, von "embodied cognition" reden, die jedoch auf einem kontrollierbaren Weg, den die Meditation (...) vorgibt, zu vollziehen ist. Dieser Gedankengang wird in Auseinandersetzung mit den Vorsokratikern, Platon und Aristoteles entwickelt."-Back cover. (shrink)

Questo inedito di Ágnes Heller costituisce un approfondimento di un par­ticolare aspetto della sua teoria della morale, la cosiddetta ‘estetica morale’ relativa all’analisi del nesso fra bontà del­l’individuo e manifestazione este­tica di tale bontà nell’azione e nel carattere della sua per­so­nalità. Il saggio of­fre, in primo luogo, una sintesi della teoria morale complessiva di Heller, pre­sentandone alcuni temi fondamentali – la scelta esistenziale della mo­rale, la sintesi tra for­malismo e teleologismo in etica – per poi introdurre il pro­blema dell’estetica morale, (...) e in par­ti­colare le condizioni del giudizio eti­co relativo alla bontà della persona, la rilevanza morale dei sentimenti, la differenza etica fra persona bella e persona sublime.This Heller’s essay, published here for the first time, concerns a specific part of her Theory of Morals: the moral aesthetics, i.e. the relation between individual goodness and its manifestation in the way of acting and in the character of the personality. First, the essay presents a summary of Heller’s ethics: the role of the existential choice of goodness, the link between formalism and teleologism. Then, it analyses some themes of the moral aesthetics like the conditions of ethical judgment on the whole person’s goodness, the moral aspect of feelings, the ethical difference between beautiful and sublime person. (shrink)

Evaluation of contemporary morality, conduct of life, etc. according to Islamic viewpoints; collected articles.

This essay explores – by drawing on published and unpublished sources – a singular and until now neglected aspect of Ricoeur’s confrontation with Hegel’s legacy: i.e. his interpretation and productive appropriation of the well-known dialectic of evil and its forgiveness, developed by Hegel at the end of Chapter VI of the Phenomenology of Spirit. The investigation identifies the constant reason, which feeds Ricoeur’s interest for this figure of Hegel’s Phenomenology, from the Symbolic of evil to Oneself as another: i.e. the (...) will to overcome the limits of Kantian moral vision of world and evil. At the same time, it highlights the shifts, which mark Ricoeur’s initially very critical interpretation of the dialectic of evil and its forgiveness, concurrently with the transition to the second phase of his hermeneutics, centered on the notions of “text” and “action”. On this basis, the article examines the productive appropriation that this new and rehabilitative interpretation feeds, by inspiring Ricoeur’s reflection both on “difficult forgiveness” and on the “tragic wellspring of action”, i.e. on the unavoidable tension between universal moral norms, ethical particular contexts and individual’s conviction. At the same time, the article highlights the limits of this appropriative mouvement, by focusing on the irreducible and persistent divergences between Hegel’s and Ricoeur’s concept of evil and forgiveness. (shrink)