Despite the recent backlash against epistemic consequentialism, an explicit systematic alternative has yet to emerge. This paper articulates and defends a novel alternative, Epistemic Kantianism, which rests on a requirement of respect for the truth. §1 tackles some preliminaries concerning the proper formulation of the epistemic consequentialism / non-consequentialism divide, explains where Epistemic Kantianism falls in the dialectical landscape, and shows how it can capture what seems attractive about epistemic consequentialism while yielding predictions that are harder for the latter to (...) secure in a principled way. §2 presents Epistemic Kantianism. §3 argues that it is uniquely poised to satisfy the desiderata set out in §1 on an ideal theory of epistemic justification. §4 gives three further arguments, suggesting that it (i) best explains the objective normative significance of the subject's perspective in epistemology, (ii) follows from the kind of axiology needed to solve the swamping problem together with modest assumptions about the relation between the evaluative and the deontic, and (iii) illuminates certain asymmetries in epistemic value and obligation. §5 takes stock and reassesses the score in the debate. (shrink)

Over the course of the past several decades, Kant scholars have made significant headway in showing that emotions play a more significant role in Kant's ethics than has traditionally been assumed. Closer attention has been paid to the Metaphysics of Morals (MS) where Kant provides important insights about the value of moral sentiments and the role they should play in our lives. One particularly important discussion occurs in sections 34 and 35 of the Doctrine of Virtue where Kant claims we (...) have a duty to use sympathetic feelings "as a means of promoting active and rational benevolence" (MS 6:457). Kant labels this the "duty of humanity," and he suggests that nature has implanted sympathetic feelings in us "to do what the representation of duty alone might not accomplish" (ibid.). Commentators have rightly highlighted these remarks as prime evidence that feelings do play a positive role in Kant's ethics after all. (shrink)

. Books Received. Ethics, Place & Environment: Vol. 3, No. 1, pp. 125-128.

Kant’s ethics conceives of rational beings as autonomous–capable of legislating the moral law, and of motivating themselves to act out of respect for that law. Kant’s ethics also includes a notion of the highest good, the union of virtue with happiness proportional to, and consequent on, virtue. According to Kant, morality sets forth the highest good as an object of the totality of all things good as ends. Much about Kant’s conception of the highest good is controversial. This paper focuses (...) on the apparent conflict between Kant’s claim that we are autonomous, and passages in which he seems to suggest that we require belief in the possibility of the highest good to motivate moral action. I distinguish three distinct versions of these problematic claims that seem to be present in Kant’s texts: that the highest good serves as (1) a motivational supplement to respect for the moral law, (2) a fundamental spring of right action, and (3) a condition of the bindingness of moral requirements. I argue that the texts are better interpreted to yield alternatives to (2) and (3) that do not conflict with our autonomy. I also argue that, properly understood, (1) does not conflict with our autonomy. In arguing for the last claim, I explore Kant’s notion of radical evil and its implications for human agency and virtue. (shrink)

Abstract In this paper I set the debate between Kant and Schiller in terms of the role that an ideal of life can play within an autonomist ethic. I begin by examining the critical role Schiller gives to emotions in tackling specific motivational concerns in Kant's ethics. In the Kantian response I offer to these criticisms, I emphasise the role of metaphysics for a proper understanding of Kant's position whilst allowing that with respect to moral psychology, Kant and Schiller are (...) in agreement about the importance of emotions in our moral lives. I conclude by returning to the themes broached in the introduction to consider the extent to which the teleological concerns that motivate Schiller can be addressed within Kant's autonomist ethics. (shrink)

Care ethicists have long insisted that Kantian moral theory fails to capture the partiality that ought to be present in our personal relationships. In her most recent book, Virginia Held claims that, unlike impartial moral theories, care ethics guides us in how we should act toward friends and family. Because these actions are performed out of care, they have moral value for a care ethicist. The same actions, Held claims, would not have moral worth for a Kantian because of the (...) requirement of impartiality. Although Kantian moral theory is an impartial theory, I argue that the categorical imperative in the Formulation of Humanity as an End and the duty of respect require that we give special treatment to friends and family because of their relationships with us. Therefore, this treatment does have moral value for a Kantian. (shrink)

This paper focuses on a single question that highlights some of the most puzzling aspects of Kants disposition to duty, or strength of will? I argue that a dominant strand of Kant’s approach to moral striving does not fit familiar models of striving. I seek to address this problem in a way that avoids the flaws of synchronic and atomistic approaches to moral self-discipline by developing an account of Kantian moral striving as an ongoing contemplative activity complexly engaged with multiple (...) forms of self-knowledge. (shrink)

To fulfill a perfect duty an agent must avoid vice, yet when an agent refrains from acting on a prohibited maxim she still must do something. I argue that the setting of morally required ends ought to consistently inform an agent's judgment regarding what is to be done beyond compliance with perfect, negative duties. Kant's assertion of a puzzling version of latitude of choice within his discussion of perfect duties motivates and complicates the case I make for a more expansive (...) interpretation of the duty to pursue virtue. (shrink)

This paper presents a critique of a prevailing conception of the relation between moral reasoning and judgment on the one hand, and moral goodness on the other. I argue that moral reasoning is inescapably vulnerable to moral, as opposed to merely theoretical, failure. This, I argue, means that there is something deeply misleading in the way that Kant's moral theory, and some of its main rivals, have invited us to conceive of their subject matter.

There are cases such as climate change where the cumulative effects of the actions of several agents lead to grave harm but where no individual agent can make a perceptible difference for the better or worse. According to Derek Parfit, dealing with such imperceptible difference cases requires substantial changes to the way we think about morality. In On What Matters, Parfit builds on Kantian Ethics to address the problem of imperceptible differences, but the transformation that Kant's theory undergoes in his (...) hands is radical. I argue that Parfit's changes to Kant's theory are not only unnecessary but also detrimental to making sense of the ethical dimensions of action in collective contexts. Building on the notion of imperfect duties, I offer an alternative solution to the problem of imperceptible difference cases that remains closer to Kant's original theory and avoids the difficulties of Parfit's approach. (shrink)

There has been considerable discussion recently of consequentialist justifications of epistemic norms. In this paper, I shall argue that these justifications are not justifications. The consequentialist needs a value theory, a theory of the epistemic good. The standard theory treats accuracy as the fundamental epistemic good and assumes that it is a good that calls for promotion. Both claims are mistaken. The fundamental epistemic good involves accuracy, but it involves more than just that. The fundamental epistemic good is knowledge, not (...) mere true belief, because the goodness of an epistemic state is connected to that state's ability to give us reasons. If I'm right about the value theory, this has a number of significant implications for the consequentialist project. First, the good-making features that attach to valuable full beliefs are not features of partial belief. The resulting value theory does not give us the values we need to give consequentialist justifications of credal norms. Second, the relevant kind of good does not call for promotion. It is good to know, but the rational standing of a belief is not determined by the belief's location in a ranked set of options. In the paper's final section, I explain why the present view is a kind of teleological non-consequentialism. There is a kind of good that is prior to the right, but as the relevant kind of good does not call for promotion the value theory shows us what is wrong with the consequentialist project. (shrink)

What is virtue? How can we lead moral lives? Exploring how contemporary moral philosophy has led to a revival of interest in the concepts of 'virtue', 'character' and 'flourishing', this is an accessible and critical introduction to virtue ethics. The book includes chapter summaries and guides to further reading throughout to help readers explore, understand and develop a critical perspective towards this important school of contemporary ethical thought.

As a result there is a considerable literature on the topic. I think, however, that the treatment in the literature is incomplete because there is a failure to examine the relevant emotions in significant detail, and in particular to consider their complexity and the conditions of their warrant. As a result, both defenses and critiques of the motive of duty in terms of reliability are inadequate as they stand.

Is Kant’s ethical theory too demanding? Do its commands ask too much of us, either by calling for self-sacrifice on particular occasions, or by pervading our lives to the extent that there is no room for permissible action? In this article, I argue that Kant’s ethics is very demanding, but not excessively so. The notion of ‘latitude’ does not help. But we need to bear in mind that moral laws are self-imposed and cannot be externally enforced; that ‘right action’ is (...) not a category of Kantian ethics – there is a more and a less, and lack of perfection does not entail vice; and that only practice makes perfect, i.e. how much virtue can realistically be expected can vary from agent to agent. The principle that ‘ought’ is limited by ‘can’ is firmly entrenched in Kant’s ethical thought. (shrink)

One way of understanding Kant’s views about moral emotions is the cultivation view. On this view, emotions play a role in Kantian morality provided they are properly cultivated. I evince a sceptical position about the cultivation view. First, I show that the textual evidence in support of cultivation is ambiguous. I then provide an account of emotions in Kant’s theory that explains both his positive and negative views about them. Emotions capture our attention such that they both disrupt the mind’s (...) composure and serve as a surrogate for reason. As such, Kant cannot recommend that we cultivate our emotions. (shrink)

A definitive feature of Kant's moral philosophy is its rationalism. Kant insists that moral theory, at least at its foundation, cannot take account of empirical facts about human beings and their circumstances in the world. This is the core of Kant's commitment to ‘metaphysics of morals’, and it is what he sees as his greatest contribution to moral philosophy. The paper clarifies what it means to be committed to metaphysics of morals, why Kant is committed to it, and where he (...) thinks empirical considerations may enter moral theory. The paper examines recent work of contemporary Kantians who argue that there is a central role for empirical considerations in Kant's moral theory. Either these theorists interpret Kant himself as permitting empirical considerations to enter, or they propose to extend Kant's theory so as to allow them to enter. With some qualifications, I argue that these interpretive trends are not supported by the texts, and that the proposed extensions are not plausibly Kantian. Kant's insistence on the exclusion of empirical considerations from the foundations of moral theory is not an incidental feature of his thought which might be modified while the rest remains unchanged. Rather, it is the very centre of his endeavours in moral philosophy. If we disagree with it, I argue, we have grounds for moving to a distinctly different theoretical framework. (shrink)

Philosophy and Phenomenological Research, EarlyView.

ABSTRACTI defend the Interdependency Thesis, according to which rational evaluations of dispositions and actions are made in light of each other. I invoke a model of rationality that relies on various levels of consistency existing between an agent's reasons for adopting a moral disposition, the argument for the moral theory she endorses, her desires, disposition, and choice to be a moral person as reflected in the maxim she adopts. The Interdependency Thesis shows that we do not need to demonstrate the (...) rationality of every morally required action in order to defeat scepticism fully. (shrink)

It is difficult to exaggerate the extent to which Kant has influenced contemporary ethics. Whether or not one is sympathetic to his moral theory, one cannot ignore it, or the various ethical theories which draw their inspiration from it. Debates which have centred on Kantian themes include debates about whether moral requirements are categorical imperatives, whether they have an overriding authority, whether the various moral judgements we make can be codified, the role of duty in moral motivation, whether there are (...) moral actions which are beyond the call of duty, the relation of morality to autonomy, and the very nature of moral judgement. The pervasiveness of Kant's influence makes it very difficult to write anything comprehensive on his relation to contemporary ethics, and I do not intend to attempt such an ambitious task here. Rather, in what follows I shall focus mainly on three distinctive features of Kant's ethics, which correspond roughly to the three chapters of the Groundwork. (shrink)

If there is to be any progress in the debate about what sort of positive moral status Kant can give the emotions, we need a taxonomy of the terms Kant uses for these concepts. It used to be thought that Kant had little room for emotions in his ethics. In the past three decades, Marcia Baron, Paul Guyer, Barbara Herman, Nancy Sherman, Allen Wood and others have argued otherwise. Contrary to what a cursory reading of the Groundwork may indicate, Kant (...) thinks the emotions play an important role in the moral life. I want to extend the work of Baron, Guyer, Herman, Sherman and Wood in three ways. First, I will set out in a diagram Kant's taxonomy of feelings and emotions. Agreement on such a taxonomy should make it easier to evaluate debates about Kant and the emotions. Second, I will focus on a certain subclass of emotions – reason-caused affects – that have previously received little attention, even from these Kant scholars. Third, these scholars base much of their defence of Kant on his later works – especially the Metaphysics of Morals and the Anthropology – but Kant's fairly rich taxonomy of the emotions, including reason-caused affects, is clearly in place at least as early as the Critique of Judgment . I believe that the Critique of Judgment is an importantly ignored resource for understanding the moral role of the emotions for Kant. The third Critique makes positive, philosophically interesting claims about the emotions and morality. Kant emphasizes certain roles for emotions in this work that he develops to the same extent nowhere else. Nevertheless, the Critique of Judgment goes all but unmentioned by many who write on these issues. In what follows, I will defend as many of my claims as possible using the third Critique. (shrink)

When we think about Kantian virtue, what often comes to mind is the notion of respect. Respect is due to all persons merely in virtue of their status as rational agents. Indeed, on the Kantian view, specific virtues, such as duties of beneficence, gratitude, or self-perfection, are so many ways of respecting persons as free rational agents. To preserve and promote rational agency, to protect individuals from threats against rational agency, i.e., to respect persons, is at the core of virtue. (...) No doubt, part of the appeal of the Kantian notion of respect is that it offers an intuitive way of talking about the wrongness of manipulation and coercion, and in general, the wrongness of unfairly taking advantage of another. For to respect persons is to take seriously their status as persons, and to forswear, at some level, actions and attitudes that would compromise their dignity. Talking about respect has become shorthand for signaling deontological concerns. More formally, within recent Kantian exegesis, respect is viewed as yielding a more accessible and less contrived account of the Categorical Imperative than the more traditional criterion of universalizability and the contradictions tests applied to it. Within the Kantianinspired political theory of John Rawls, respect is also a core notion, representing a pervasive good, the bases of which, just states have an obligation to distribute to their members. Yet, for all its appeal, respect is an odd feature of Kantian ethics. For it is an emotion in a theory that prides itself in grounding morality in principles of reason alone. In this essay, I draw attention to the importance of respect in Kant's account in order to show just how he makes room for the emotions. Indeed, I shall argue that on Kant's account of full moral agency, we are emotional as well as rational creatures. Although Kant often portrays respect as an abstract emotional attitude mysteriously connected to our rationality, I argue that on a suitable revision, respect can be transformed into a more concrete attitude, cultivated and expressed alongside other emotions requisite for full virtue. (shrink)

This paper deals primarily with theDoctrine of Method(DM) of Kant’sDoctrine of Virtue. First, I present an overview of theDM(1.1) and an explanation of how it is possible to teach virtue (1.2). Second, I address the following issues: Why is aDMnecessary at all (2.1)? How does theDMrelate to what Kant calls casuistry (2.2)? I will argue that wide duties have two essential characteristics: They command the right kind of moral motivation in terms of a moral maxim, and they allow for latitude. (...) The fact that wide duties command the right kind of motivation leads to theDM; the latitude of wide duties, however, leads to casuistry. To unfold this interpretation, it must also be shown that both imperfect and perfect duties are wide duties. (shrink)

A central focus of care ethics is on the compelling moral salience of attending to the needs of our particular others. However, there is no consensus within the care literature for how and when such partiality is morally justified. This article outlines and defends a novel justificatory argument that grounds partiality in the facts and values of the relation itself. Specifically, this article argues that partiality is justified when grounded in caring values exemplified in good caring relations. Hence, this justification (...) is termed the argument from good caring relations. This justification is promising for two reasons. First, the argument from good caring relations has the potential to spur engagement between care ethics and the broader partiality literature. In particular, the argument from good caring relations could enhance what Simon Keller has termed ‘the relationships view’. Second, the argument from good caring relations is more persuasive than the other major justificatory argument for partiality presently in the care literature: a distributive argument, which takes the form of a modified version of Robert Goodin’s assigned responsibility model of moral obligation. Indeed, where this distributive argument fails, the argument from good caring relation succeeds. This article thus concludes that the argument from good caring relations is preferable for justifying partiality in care ethics. (shrink)

Care theorists often think of care as involving “caring-about”—concern or attentiveness—and “caring-for”—acting to nurture, look after, or meet needs. One problem for any theory of care is the scope of our obligations to care in both of those senses; in particular, our capacities for “caring-about” often outrun our capacities for “caring-for.” Accounts of care as potentially global in scope may ascribe overwhelming obligations to moral agents; however, we are often tempted to avoid or ignore situations that may call for a (...) caring response. I suggest that some Kantian ideas may help to strike a reasonable balance. (shrink)

We often make a distinction between what we owe as a matter of repayment, and what we give or offer out of charity. But how shall we describe our obligations to fellow citizens when we are in a position to be charitable because of a past injustice on the part of the state? This essay examines the moral implications of past injustice by considering Immanuel Kant's remarks on this phenomenon in his lectures and writings. In particular, it discusses the role (...) of the state and the individual in addressing the problem. (shrink)

The purpose of this paper is to examine the concept of Schadenfreude - the pleasure felt at another’s misfortune - and to argue that feeling it in the course of health care work, as elsewhere, is evidence of a deficient character. In order to show that Schadenfreude is an objectionable emotion in health care work, I first offer some conceptual remarks about emotions generally and their differential treatment in Kantian and Aristotelian thought. Second, I argue that an appreciation of the (...) rationality of the emotions is crucial to our self-understanding as persons in general and nurses in particular. Third, I present a critique of Portmann’s (2000, When Bad Things Happen to Other People. London: Routledge) defence of Schadenfreude with examples from both nursing and medical scenarios. Specifically, I show how his exculpation of the emotion in terms of low self-esteem and a commitment to justice are not compelling. I argue that we are active in the construction of our emotional experiences of Schadenfreude, how we may indeed ‘nurse’ the emotion, and thus become culpable for them in ethical terms. (shrink)

Kantians may be unable to derive all of benevolence from reverence for rational agency, but the remaining lacuna is not as extensive as Arpaly thinks. For while we should take seriously Kantian worries about separating benevolence from reverence, a considerable part of benevolence can be explained in terms of reverence for rational agency on a plausible intepretation of the latter. Furthermore, Kantians have an irreducible role for benevolence within their ethics, which is different from the role of a self-standing virtue.

This essay examines the thought that our right actions have moral worth only if we perform them for the right reasons. It argues against the view, often ascribed to Kant, that morally worthy actions must be performed because they are right and argues that Kantians and others ought instead to accept the view that morally worthy actions are those performed for the reasons why they are right. In other words, morally worthy actions are those for which the reasons why they (...) were performed (the reasons motivating them) and the reasons why they morally ought to have been performed (the reasons morally justifying them) coincide. The essay calls this the Coincident Reasons Thesis and argues that it provides plausible necessary and sufficient conditions for morally worthy action, defending the claim against proposed counterexamples. It ends by showing that the plausibility of the thesis, which it argues is largely independent of any particular ethical standpoint, gives us some reason to doubt a class of ethical theories that includes utilitarianism. (shrink)

This is a critical discussion of the accuracy-first approach to epistemic norms. If you think of accuracy (gradational or categorical) as the fundamental epistemic good and think of epistemic goods as things that call for promotion, you might think that we should use broadly consequentialist reasoning to determine which norms govern partial and full belief. After presenting consequentialist arguments for probabilism and the normative Lockean view, I shall argue that the consequentialist framework isn't nearly as promising as it might first (...) appear. (shrink)

The idea that respect for persons comprises the core of morality has long been associated with Kant and the ethics of the Groundwork of the Metaphysics of Morals. In particular, the second formulation of the categorical imperative , the Formula of Humanity as an End-in-itself – ‘So act that you use humanity, whether in your own person or in the person of any other, always at the same time as an end, never merely as a means’ – is often glossed (...) as enjoining us to respect persons as such. On what I think may fairly be called the received view, the injunction to respect persons as such is thus, for Kant, co-extensive with morality itself. (shrink)

Philosophy and Phenomenological Research, EarlyView.

A paradox involving promises to perform supererogatory actions is developed. Several attempts to resolve the problem, focusing in particular on changing our understanding of supererogatory actions, are explored. It is concluded that none of the proposed solutions are viable; the problem lies in promises with certain contents, not in our understanding of supererogation.

Kant and Nietzsche are typically thought to have diametrically opposed accounts of willing: put simply, whereas Kant gives signal importance to reflective episodes of choice, Nietzsche seems to deny that reflective choices have any significant role in the etiology of human action. In this essay, I argue that the dispute between Kant and Nietzsche actually takes a far more interesting form. Nietzsche is not merely rejecting the Kantian picture of agency. Rather, Nietzsche is offering a subtle critique of the Kantian (...) theory, denying certain aspects of it while preserving others. On a standard reading, the Kantian theory of willing is committed to three claims: (1) choice causes action, (2) motives do not determine choice, and (3) reflective deliberation suspends the effects of motives. I argue that Nietzsche accepts claims (1) and (2) while denying claim (3). I show that Nietzsche's denial of (3) is premised upon a sophisticated conception of motivation. I contend that Nietzsche's denial of (3) leads him to a new model of reflective agency. This model preserves certain Kantian insights about the nature of self-conscious agency, while embedding these insights in a more complex and arguably more plausible account of motivation. The resultant theory of agency is considerably more sophisticated than has yet been appreciated. (shrink)

Samuel Kerstein’s recent (2013) How To Treat Persons is an ambitious attempt to develop a new, broadly Kantian account of what it is to treat others as mere means and what it means to act in accordance with others’ dignity. His project is explicitly nonfoundationalist: his interpretation stands or falls on its ability to accommodate our pretheoretic intuitions, and he does an admirable job of handling carefully a range of well fleshed out and sometimes subtle examples. In what follows, I (...) shall give a quick summary of the chapters and then say two good things about the book and one critical thing. (shrink)

I defend the widely-held view that morally worthy action need not be motivated by a desire to promote rightness as such. Some have recently come to reject this view, arguing that desires for rightness as such are necessary for avoiding a certain kind of luck thought incompatible with morally worthy action. I show that those who defend desires for rightness as such on the basis of this argument misunderstand the relationship between moral worth and the kind of luck that their (...) argument employs. Consequently, the argument provides no reason to doubt the popular view that a desire for rightness as such is no part of virtue. I conclude by suggesting that a family of worries about merely accidentally right action presuppose one side of the recent debate about objectivism and perspectivism about moral rightness. (shrink)

This paper aims to critique the phenomenon of advanced patient autonomy and choice in healthcare within the specific context of self-testing devices. A growing number of self-testing medical devices are currently available for home use. The premise underpinning many of these devices is that they assist individuals to be more autonomous in the assessment and management of their health. Increased patient autonomy is assumed to be a good thing. We take issue with this assumption and argue that self-testing provides a (...) specific example how increased patient autonomy and choice within healthcare might not best serve the patient population. We propose that current interpretations of autonomy in healthcare are based on negative accounts of liberty to the detriment of a more relational understanding. We also propose that Kantian philosophy is often applied to the healthcare arena in an inappropriate manner. We draw on the philosophical literature and examples from the self-testing process to support these claims. We conclude by offering an alternative account of autonomy based on the interrelated concepts of relationality, care and responsibility. (shrink)

This paper proposes a new reading of the interaction between subjectivity, reflection and freedom within Foucault’s later work. I begin by introducing three approaches to subjectivity, locating these in relation both to Foucault’s texts and to the recent literature. I suggest that Foucault himself operates within what I call the ‘entanglement approach’, and, as such, he faces a potentially serious challenge, a challenge forcefully articulated by Han. Using Kant’s treatment of reflection as a point of comparison, I argue that Foucault (...) possesses the resources to meet this challenge. The key, I contend, is to distinguish two related theses about reflection and freedom: Foucault’s position is distinctive precisely because he accepts one of these theses whilst rejecting the other. I conclude by indicating how this reading might connect to the longstanding question of Foucault’s own right to appeal to normative standards. (shrink)

Kant's conception of moral agency is often charged with attributing no role to feelings. I suggest that respect is the effective force driving moral action. I then argue that four additional types of rational feelings are necessary conditions of moral agency: The affective inner life of moral agents deliberating how to act and reflecting on their deeds is rich and complex . To act morally we must turn our affective moral perception towards the ends of moral action: the welfare of (...) others ; and our own moral being . Feelings shape our particular moral acts . I tentatively suggest that the diversity of moral feelings might be as great as the range of our duties. (shrink)

While forgiveness is widely recognised as an example of a supererogatory action, it remains to be explained precisely what makes forgiveness supererogatory, or the circumstances under which it is supererogatory to forgive. Philosophers often claim that forgiveness is supererogatory, but most of the time they do so without offering an adequate explanation for why it is supererogatory to forgive. Accordingly, the literature on forgiveness lacks a sufficiently nuanced account of the supererogatory status of forgiveness. In this paper, I seek to (...) remedy this shortcoming by offering a systematic account of forgiveness as an example of a supererogatory action. In terms of explaining the supererogatory status of forgiveness, I will argue that, to qualify as supererogatory, a forgiving action must fulfil three conditions: (i) it must be permissible; (ii) it must not be obligatory; and (iii) it must be good or praiseworthy, that is, it must have a certain moral value. Moreover, a distinction is drawn between “unconditional” and “conditional” forgiveness. I argue that conditional forgiveness (i.e. forgiveness of repentant wrongdoers) is sometimes a duty and sometimes supererogatory, whereas unconditional forgiveness (i.e. forgiveness of unrepentant wrongdoers) is typically supererogatory or beyond duty. (shrink)

In this article I argue that understanding the role that the virtues of love play in Kant’s ethical theory requires understanding not only the nature of the virtues themselves, but also the unique nature of wide Kantian duties. I begin by making the case that while the Doctrine of Virtue supports attributing an affective component to the virtues of love, we are right to resist attributing anaffective success conditionto these virtues. I then distinguish wide duties from negative and narrow (positive) (...) duties in order to make the case that prudential considerations often unavoidably and unproblematically play a role in deliberation about how we fulfil our wide duties. In the final section I combine these findings, arguing that the virtues of love play an important moral role by shaping these prudential considerations. (shrink)

Within bioethics, Kant’s conception of autonomy is often portrayed as excessively rationalistic, abstract, and individualistic, and, therefore, far removed from the reality of patients’ needs. Drawing on recent contributions in Kantian philosophy, we argue that specific features of Kantian autonomy remain relevant for medical ethics and for patient experience. We use contemporary end-of-life illness narratives—a resource that has not been analyzed with respect to autonomy—and show how they illustrate important Kantian themes, namely, the duty to know oneself, the interest in (...) elaborating universalizable principles, and the emphasis on ideals as points of orientation that guide behavior without ever being fully realized. As Kant does, the patient-authors discussed here perceive the end of life as a moment to reflect on the constitutive principles which have governed that life, thereby offering a privileged moment to pursue self-knowledge. We argue that bioethical conceptions of autonomy stand to gain if they revise their conception of Kantian moral philosophy as too formal, abstract, and detached from emotions and personal relationships to be helpfully applied. (shrink)

In this dissertation, I seek to explain G.W.F. Hegel’s view that human accessible conceptual content can provide knowledge about the nature or essence of things. I call this view “Conceptual Transparency.” It finds its historical antecedent in the views of eighteenth century German rationalists, which were strongly criticized by Immanuel Kant. I argue that Hegel explains Conceptual Transparency in such a way that preserves many implications of German rationalism, but in a form that is largely compatible with Kant’s criticisms of (...) the original rationalist version. After providing background on Hegel’s relationship to the traditional rationalist theory of concepts and Kant’s challenge to it, I claim that Hegel’s central task is to provide a theory of conceptual content that allows a relationship to the objective world without being dependent on the specifically sensory aspect of the world, which Kant’s theory of concepts required. Since many interpreters deny that Hegel’s use of the term “concept” is comparable to other historical philosophers (or our own), I first show that Hegel’s critique of standard conceptions of concepts presupposes an agreement of subject matter. I then show how Hegel’s account of the “formal concept” provides the skeleton for a view of conceptual content that relies on negative relations between terms, rather than a relation to sensibility, to provide content. Hegel’s account of conceptual content is completed when he shows how a universal term is further specified so that it can determine singular objects. This occurs in its adequate form in a teleological process. I argue that Hegel’s account of teleology in the Science of Logic is an attempt to explain how and where Conceptual Transparency obtains. A teleological process is one in which a concept constitutes an object, and this means that a concept is perfectly adequate to express that thing’s nature and not merely to represent it. However, in the final chapter, I show that Hegel’s concept of teleology is meant paradigmatically to illuminate how human purposive processes have constituted a social world that is conceptually accessible to us. In this way, the primary “province” of Hegel’s rationalism is the human constructed world. (shrink)