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Aaron Szymkowiak [9]Aaron A. Szymkowiak [1]
  1.  23
    Kant's Permissive Law: Critical Rights, Sceptical Politics.Aaron Szymkowiak - 2009 - British Journal for the History of Philosophy 17 (3):567 – 600.
  2.  8
    Of Free Federations and World States.Aaron Szymkowiak - 2009 - International Philosophical Quarterly 49 (2):185-206.
    Immanuel Kant’s position on international justice is beset by some troublesome inconsistencies, most notably a conflicted set of views on the status of federations as suitable alternatives to a world state. It is tempting for contemporary readers to interpret Kant’s indecision as a lack of commitment or resoluteness. Closer inspection demonstrates that this problem involves deeper paradoxes, rooted in the concept of sovereignty. On this matter, Kant’s Rechtslehre is the source of the difficulties found in the “popular” essays. Kant’s vacillating (...)
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  3.  20
    Kant and Modern Political Philosophy.Aaron Szymkowiak - 2001 - Philosophical Inquiry 23 (1-2):168-171.
  4.  1
    Hume on Church Establishments, Secular Politics and History.Aaron Szymkowiak - 2017 - Diametros 54:95-117.
    In the third volume of the History of England, David Hume considers the political ramifications of the Protestant reformation with a “Digression concerning the ecclesiastical state.” He advocates the establishment of a state church, believing it will dampen religious “enthusiasm” in the polity. Unlike later secularization theorists, Hume assumes an intractable basis for religion in the human passions. Tensions in Hume’s “cooptation” strategy are evident from Adam Smith’s famous attack upon it in section five of The Wealth of Nations, and (...)
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    Hume on Church Establishments, Secular Politics and History.Aaron Szymkowiak - 2017 - Diametros 54:95-117.
    In the third volume of the _History of England_, David Hume considers the political ramifications of the Protestant reformation with a “Digression concerning the ecclesiastical state.” He advocates the establishment of a state church, believing it will dampen religious “enthusiasm” in the polity. Unlike later secularization theorists, Hume assumes an intractable basis for religion in the human passions. Tensions in Hume’s “cooptation” strategy are evident from Adam Smith’s famous attack upon it in section five of _The Wealth of Nations_, and (...)
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  6.  12
    Hutcheson's Painless Imagination and the Problem of Moral Beauty.Aaron Szymkowiak - 2007 - International Philosophical Quarterly 47 (3):349-368.
    A peculiar feature of Hutcheson’s system is his claim that there exist no original pains in the imagination, and hence no real displeasures concerning form or beauty. This position, when set against a clear emphasis upon the pains of the moral sense in apprehending evil, seems to render tenuous his frequent analogies between the experiences of beauty and goodness. In light of this apparent discrepancy in Hutcheson’s argument, the repeated use of the term “moral beauty” presents interpretive difficulties, particularly on (...)
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