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  1. Kant's Conception of the Highest Good as Immanent and Transcendent.John R. Silber - 1959 - Philosophical Review 68 (4):469-492.
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  2.  93
    The Importance of the Highest Good in Kant's Ethics.John R. Silber - 1963 - Ethics 73 (3):179-197.
    Lewis white beck's "a commentary on kant's critique of practical reason" overlooks the fact that some of the ideas most important to kant's ethics are not presented in the second "critique". It also lacks a necessary emphasis on the notion of the highest good, The unifying theme of the work as a whole. The author traces the role of this concept throughout the second "critique" and shows how kant developed the content of the idea of the highest good in the (...)
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  3.  33
    Kant at Auschwitz.John R. Silber - 1991 - Proceedings of the Sixth International Kant Congress 1:177-211.
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  4.  37
    The Copernican Revolution in Ethics: The Good Reexamined.John R. Silber - 1959 - Kant-Studien 51 (1-4):85-101.
  5.  11
    Kant and the Mythic Roots of Morality.John R. Silber - 1981 - Dialectica 35 (1):167-193.
    SummaryOn Kant's view, the moral individual cannot be “programmed” by sociological or educational techniques. To brainwash is to destroy freedom while to educate is to develop the capacity for freedom. Plato's proposal to invent mythic roots as incentives to moral conduct is not acceptable, since it involves not merely the propagation of falsehoods, but its success requires also a totalitarian state that destroys freedom. Not being concerned with mere legality, but with encouraging true morality, he has renounced forcing moral goodness.Marx, (...)
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  6.  46
    XI—Human Action and the Language of Volitions.John R. Silber - 1964 - Proceedings of the Aristotelian Society 64 (1):199-220.
  7.  31
    Der schematismus der praktischen vernunft.John R. Silber - 1965 - Kant-Studien 56 (3-4):253-273.
  8.  32
    Procedural Formalism In Kant’s Ethics.John R. Silber - 1974 - Review of Metaphysics 28 (2):197 - 236.
    MORAL THEORY is by no means unique in its dependence upon judgment for its application. Judgment is a creative faculty that stands as the active link between any theory and its application, whether it be a theory of science, morality, or aesthetics.
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  9.  13
    Die analyse Des pflicht- und schulderlebnisses bei Kant und Freud.John R. Silber - 1960 - Kant-Studien 52 (1-4):295-309.
  10. And Voluntary Responsibility.John R. Silber - 1969 - In Marjorie Glicksman Grene (ed.), The Anatomy of Knowledge: Papers Presented to the Study Group on Foundations of Cultural Unity, Bowdoin College, 1965 and 1966. London: Routledge and Kegan Paul. pp. 165.
     
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  11.  21
    Die metaphysische Bedeutung des Höchsten Gutes als Kanon der reinen Vernunft in Kants Philosophie.John R. Silber - 1969 - Zeitschrift für Philosophische Forschung 23 (4):538 - 549.
  12.  3
    Foreword.John R. Silber - 1976 - In G. W. F. Hegel (ed.), Natural Law: The Scientific Ways of Treating Natural Law, its Place in Moral Philosophy, and its Relation to the Positive Sciences of Law. University of Pennsylvania Press. pp. 7-8.
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  13.  18
    Immanenz und Transzendenz des höchsten Gutes bei Kant.John R. Silber - 1964 - Zeitschrift für Philosophische Forschung 18 (3):386 - 407.
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  14.  10
    Kant and the Mythic Roots of Reason.John R. Silber - 1981 - Dialectica 35 (1/2):167.
  15.  17
    Kant's Critique of Pure Reason.John R. Silber - 1961 - Philosophical Review 70 (2):281.
  16.  44
    Philosophy and the Future of Education.John R. Silber - 1999 - The Proceedings of the Twentieth World Congress of Philosophy 3:77-88.
    Predicting the future is a difficult and uncertain activity in which one is far more likely to be wrong than right. To predict the contribution of philosophy to education in the next century is an especially dubious enterprise because we cannot even predict the direction philosophy itself will take in the future. If, however, we follow the precedent of Immanuel Kant—who did not ask “Is knowledge possible?” but rather “What must we presuppose to account for the possibility of knowledge?”-- we (...)
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  17.  28
    Paideia: Philosophy Educating Humanity.John R. Silber - 2000 - The Proceedings of the Twentieth World Congress of Philosophy 2000:81-92.
    Modern philosophy—perhaps better described as post-Enlightenment philosophy—began to emerge in the later half of the nineteenth century and continued to gain strength in its opposition to the Enlightenment’s insistence on the central role of reason and rational discourse in philosophy. The recent attacks on reason in the name of this or that ideology or “ism” do not strengthen but rather weaken the foundations of equality for women and minorities established through the use of reason. Philosophers—male and female of all races—may (...)
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  18.  21
    Soul Politics and Political Morality.John R. Silber - 1968 - Ethics 79 (1):14-23.
  19.  33
    The Context of Kant's Ethical Thought--II.John R. Silber - 1959 - Philosophical Quarterly 9 (36):193-207.
  20.  26
    The Context of Kant's Ethical Thought--II.John R. Silber - 1959 - Philosophical Quarterly 9 (37):309-318.
  21.  10
    The Contents of Kant's Ethical Thought--I.John R. Silber - 1959 - Philosophical Quarterly 9 (July):193-207.
  22.  24
    The Moral Good and the Natural Good in Kant's Ethics.John R. Silber - 1982 - Review of Metaphysics 36 (2):397 - 437.
    THE heterogeneity of the good--its division into the moral good, as virtue, and the natural good, as happiness--is central to Kant's philosophy. In order to clarify and sustain this division, Kant was compelled to specify the valuational characteristics of each kind of good and their relation to one another. But in trying to analyze the good in its heterogeneity Kant faced a terminological difficulty. He could no longer speak simply of "the good" without speaking ambiguously. To avoid this ambiguity Kant (...)
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  23. Verfahrensformalismus in Kants Ethik.John R. Silber - 1975 - In Gerhard Funke (ed.), Akten des 4. Internationalen Kant-Kongresses: Mainz, 6.–10. April 1974, Teil 3: Vorträge. De Gruyter. pp. 149-185.
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