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Kyla Ebels-Duggan
Northwestern University
  1.  77
    Moral Community: Escaping the Ethical State of Nature.Kyla Ebels-Duggan - 2009 - Philosophers' Imprint 9.
    I attempt to vindicate our authority to create new practical reasons for others by making choices of own own. In The Doctrine of Right Kant argues that we have an obligation to leave the Juridical State of Nature and found the state. In a less familiar passage in Religion within the Bounds of Mere Reason he argues for an obligation to leave what he calls the Ethical State of Nature and join together in the Moral Community. I read both texts (...)
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  2. The Beginning of Community: Politics in the Face of Disagreement.Kyla Ebels-Duggan - 2010 - Philosophical Quarterly 60 (238):50-71.
    Rawls' requirement that citizens of liberal democracies support only policies which they believe can be justified in 'public reason' depends on a certain ideal for the relationships between citizens. This is a valuable ideal, and thus citizens have reasons to try to achieve it. But it is not always possible to find the common ground that we would need in order to do so, and thus we should reject Rawls' strong claim that we have an obligation to defend our views (...)
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  3.  35
    Educating for Autonomy: An Old-Fashioned View.Kyla Ebels-Duggan - 2014 - Social Philosophy and Policy 31 (1):257-275.
    I argue that we cannot adequately characterize the aims of education in terms of some formal conception of what it is to think well. Implementing any such aim requires reliance on and communication of further, substantive normative commitments. This reveals that a standard contrast between an old-fashioned approach to education that aims to communicate a particular normative outlook, and a progressive approach that aims to develop skills of critical reasoning and reflection is confused and misleading.
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  4.  96
    Kant’s Political Philosophy.Kyla Ebels-Duggan - 2012 - Philosophy Compass 7 (12):896-909.
    Kant’s political theory stands in the social contract tradition, but departs significantly from earlier versions of social contract theory. Most importantly Kant holds, against Hobbes and Locke, that we have not merely a pragmatic reason but an obligation to exit the state of nature and found a state. Kant holds that each person has an innate right to freedom, but it is possible to simultaneously honor everyone’s right only under the rule of law. Since we are obligated to respect each (...)
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  5.  13
    Christine M. Korsgaard, Fellow Creatures: Our Obligations to the Other Animals Oxford: Oxford University Press, 2018 Pp. 272 ISBN 9780198753858 $24.95. [REVIEW]Kyla Ebels-Duggan - 2019 - Kantian Review 24 (4):653-659.
  6. Dealing with the Past: Responsibility and Personal History.Kyla Ebels-Duggan - 2013 - Philosophical Studies 164 (1):141-161.
    I argue that unfortunate formative circumstances do not undermine the warrant for either responsibility or blame. I then diagnose the tendency to think that formative circumstances do matter in this way, arguing that knowledge of these circumstances can play an essential epistemic role in our interpersonal interactions.
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  7.  73
    Critical Notice of Arthur Ripstein's Force and Freedom.Kyla Ebels-Duggan - 2011 - Canadian Journal of Philosophy 41 (4):549-573.
    Ripstein’s Kantian argument for the authority of the state purports to demonstrate that state authority is a necessary condition of each individual’s freedom. Ripstein regards an individual as free just in case her entitlement to control what is hers is not violated. After questioning whether his approach adequately distinguishes standards of legitimacy from standards of ideal justice, I argue for the superiority of an alternative conception of freedom. On the view that I defend a person is free just in case (...)
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  8. Moral Education in the Liberal State.Kyla Ebels-Duggan - 2013 - Journal of Practical Ethics 1 (2):24-63.
    I argue that political liberals should not support the monopoly of a single educational approach in state sponsored schools. Instead, they should allow reasonable citizens latitude to choose the worldview in which their own children are educated. I begin by defending a particular conception of political liberalism, and its associated requirement of public reason, against the received interpretation. I argue that the values of respect and civic friendship that motivate the public reason requirement do not support the common demand that (...)
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  9.  7
    Critical Notice.Kyla Ebels-Duggan - 2011 - Canadian Journal of Philosophy 41 (4):549-573.
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  10. 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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  11. Kantian Ethics.Kyla Ebels-Duggan - 2011 - In Christian Miller (ed.), Continuum Companion to Ethics. Continuum. pp. 168.
    I articulate and defend the most central claims of contemporary Kantian moral theory. I also explain some of the most important internal disagreements in the field, contrasting two approaches to Kantian ethics: Kantian Constructivism and Kantian Realism. I connect the former to Kant’s Formula of Universal Law and the latter to his Formula of Humanity. I end by discussing applications of the Formula of Humanity in normative ethics.
     
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  12. Autonomy as Intellectual Virtue.Kyla Ebels-Duggan - 2015 - In Harry Brighouse & Michael MacPherson (eds.), The Aims of Higher Education: Problems of Morality and Justice. Chicago, IL, USA:
    Many thinkers agree that facilitating the development of students’ autonomy is a proper aim of education generally and higher education in particular. I defend a version of the autonomy view, but not as I think its other advocates imagine it. I suggest that an important aim of education is the facilitation of intellectual virtues. What is right about the idea that education should facilitate students’ autonomy is best captured in virtue terms as intellectual charity and humility.
     
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  13.  17
    Articulating the Moral Community: Towards a Constructive Ethical Pragmatism. [REVIEW]Kyla Ebels-Duggan - forthcoming - Tandf: Australasian Journal of Philosophy:1-3.
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  14. Bad Debt: The Kantian Inheritance of Humean Desire.Kyla Ebels-Duggan - forthcoming - In Kantian Freedom. New York, NY, USA:
    Kant’s claim that virtue has nothing to do with the content of our desires, but depends only on the strength of will needed to manage our desires, depends on an unattractive conception of inclination that he inherits from Hume. Kantians can replace this with a better view of desire without giving up what is most attractive about the Kantian approach: the claim that reason can motivate, and the associated illuminating account of practical freedom.
     
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  15. Christian Philosophy and the Christian Life.Kyla Ebels-Duggan - forthcoming - In J. Aaron Simmons (ed.), Christian Philosophy: Conception, Continuations, and Challenges. New York, NY, USA:
    I consider how Christian philosophers should decide which questions are worth asking. I provide an interpretation and defense of Alvin Plantinga’s claim that Christian philosophers should strive for autonomy, and argue that this rules out some ways of settling on our questions. I then argue that the questions in which Christian philosophers should take an interest are those arising from or continuous with a distinctively Christian way of life.
     
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  16. Freedom and Influence in Formative Education.Kyla Ebels-Duggan - 2018 - In David Schmidtz & Carmen Pavel (eds.), Oxford Handbook of Freedom. New York, NY, USA:
    The principle that children’s freedom should be preserved in their upbringing is sometimes thought to provide an alternative to imposing a particular conception of the good on them. But to sustain the alternative we must distinguish between those desires and proclivities that are educated into a person and those that are his own. Several philosophers appeal to innate or presocial tendencies to ground this distinction, but that approach fails. The ability to exercise first person authority over a desire or commitment (...)
     
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  17.  14
    God’s Own Ethics: Norms of Divine Agency and the Argument From Evil, by Mark C. Murphy. [REVIEW]Kyla Ebels-Duggan - 2019 - Faith and Philosophy 36 (1):144-150.
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  18.  39
    Helm , Bennett . Love, Friendship, and the Self: Intimacy, Identification, and the Social Nature of Persons . Oxford: Oxford University Press, 2010. Pp. 316. $75.00 (Cloth). [REVIEW]Kyla Ebels-Duggan - 2011 - Ethics 121 (4):808-812.
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  19. Kantian Freedom.Kyla Ebels-Duggan - forthcoming
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  20. Love and Agency.Kyla Ebels-Duggan - forthcoming - In Adrienne Martin (ed.), Routledge Handbook of Love in Philosophy.
    Our ordinary talk reflects a deep tension in the way that we think about love. On the one hand, we regard love as an especially important expression of our agency. Yet, on the other hand, we also think of love as something that happens to us, in the face of which we are passive and can be powerless. While it’s hard to see how to hold these two ways of thinking of love together, in this paper I argue that we (...)
     
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  21.  34
    Love (of God) as a Middle Way Between Dogmatism and Hyper-Rationalism in Ethics.Kyla Ebels-Duggan - 2018 - Faith and Philosophy 35 (3):279-298.
    In the Groundwork Kant dismisses theistic principles, along with all other competitors to his Categorical Imperative, claiming that they are heteronomous. By contrast, he asserts, the fundamental moral principle must be a principle of autonomy. I argue that the best case for this Kantian conclusion conflates our access to the reasons for our commitments with an ability to state these reasons such that they could figure in an argument. This conflation, in turn, results from a certain Kantian conception of inclination, (...)
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  22. The Right, the Good, and the Threat of Despair: (Kantian) Ethics and the Need for Hope in God.Kyla Ebels-Duggan - 2016 - Oxford Studies in Philosophy of Religion 7:81-110.
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  23.  24
    Virtue, Rules, and Justice: Kantian Aspirations, by Thomas E. Hill Jr.: Book Reviews. [REVIEW]Kyla Ebels-Duggan - 2013 - Mind 122 (488):1098-1102.