According to rationalist conceptions of moral agency, the constitutive capacities of moral agency are rational capacities. So understood, rationalists are often thought to have a problem with feeling. For example, many believe that rationalists must reject the attractive Aristotelian thought that moral activity is by nature pleasant. I disagree. It is easy to go wrong here because it is easy to assume that pleasure is empirical rather than rational and so extrinsic rather than intrinsic to moral agency, rationalistically conceived. Drawing (...) on underappreciated elements of Kant’s moral psychology, I sketch an alternative form of rationalism, according to which moral activity is by nature pleasant because at least some pleasures are by nature rational. (shrink)

The doctrine of karma has been praised as a rational and morally edifying explanatory response to the existence of evil and apparent injustice in the world. Critics have attacked it as a morally misguided dogma that distorts one's vision of reality. This essay, after outlining the traditional doctrine, examines three criticisms that have been central to recent debates: firstly, that the doctrine offers no practical guidance; second, that it faces a dilemma between free will and fatalism; and third, that it (...) involves a morally repugnant form of blaming victims for their own misfortunes. Possible responses are considered, the depth of the disagreement is highlighted, and a morally significant difference between alternative ways of articulating the belief in karma is analyzed. (shrink)

Within the scientific study of spirituality there are substantial ambiguities and uncertainties about relevant concepts, terms, evidences, methods, and relationships. Different disciplinary approaches reveal or emphasize different aspects of spirituality, such as outcomes, behaviors, skills, ambitions, and beliefs. I argue that these aspects interdepend in a way that constitutes a “systems model of spirituality.” This model enables a more holistic understanding of the nature of spirituality, and suggests a new definition that disambiguates spirituality from related concepts such as religion, cultural (...) sophistication, and prosocial behavior in animals. It also exposes important open questions about the nature of spirituality. To support the emerging scientific approach to the study of spirituality, I propose the development of a “philosophy of spirituality” that can clarify the conceptual terrain, identify important research directions, and facilitate a comprehensive and interdisciplinary investigation into the nature, validity, and implications of spirituality's conceptual and practical entailments. (shrink)

In this collection of essays, several authors, belonging to different generations and philosophical traditions, discuss ample ethical and metaethical issues together with their relations to questions of applied ethics. The volume provides a wide account of some of the main topics in these fields, thus dealing with nearly everything that human beings hold as valuable. -/- Expert scholars and young researchers contribute to this virtual symposium, reframing the current philosophical debates about the definition and the history of the concept of (...) Naturalism, the different declinations of Kantian Constructivism, the functioning of Rational Choice Theory, the complex role played by Neuroscience in redefining the contours of ethical theories and bioethics, the puzzles of Deontic Logic, and the bases of Animal Ethics. -/- Divided into three sections, presented by comprehensive introductions by Sofia Bonicalzi, Leonardo Caffo and Mattia Sorgon, the present collection includes contributions by Martina Belmonte, Michele Borri, Luciana Ceri, Guglielmo Feis, Matteo Grasso, Andrea Lavazza, Sarah Songhorian, and Francesca Vitale. Each author develops a distinctive and independent position, while critically engaging with the central themes of contemporary reflection. -/- This new, major study will benefit moral philosophers, philosophers of science, and scientists concerned with bioethics, while at the same time stimulating and challenging anyone who is curious about the nature and the origins of ethical and metaethical enquiries. (shrink)

The claim that everyone ought to be treated with respect is a familiar and widely accepted prescription in recent moral philosophy, often expressed as a principle of ‘respect for persons.’ I argue that this principle need not be justified by a claim that every person possesses some feature – dignity, autonomy, value, or the like – that makes her worthy of respect. There is abundant conceptual space within many approaches to moral philosophy, including a Kantian approach, to affirm a duty (...) of respect for all persons, while denying that the duty is justified by the respect-worthiness of every person. (shrink)

Does the fact that humans are vulnerable, needy and dependent beings play an important role in Kantian ethics? It is sometimes claimed that it cannot and does not. I argue that it can and does. I distinguish between broad (all persons are vulnerable) and narrow (only some persons are vulnerable) senses of vulnerability, and explain the role of vulnerability in both senses in Kantian ethics. The basis of this argument is to show that the core normative focus of Kantian ethics (...) is on the dignity that human beings have in virtue of their capacity for rational agency. This implies that the empirical conditions under which human beings can acquire, sustain, exercise, and develop their rational capacities are of core moral importance in Kantian ethics. This explains why human vulnerabilities, including the vulnerability of human bodies, are important in Kantian ethics, since rational capacities in human agents (and the bodies those rational capacities depend upon) are highly vulnerable in all persons (vulnerability in the broad sense) and especially vulnerable in some sub-groups of persons (vulnerability in the narrow sense). (shrink)

This article is an attempt to discuss Dooyeweerd’s epistemology in the light of German Idealism. First, a characterization of the thought of Kant and Fichte is offered, focusing in particular on three themes: normativity, autonomy and reflexivity. Second, Dooyeweerd’s criticisms of Kant and Fichte are reviewed, and it is argued that, in both cases, Dooyeweerd focuses in on a central paradox that he seeks in his own thought to avoid. Third, Dooyeweerd’s epistemology is examined and it is argued that, not (...) only does his thought exhibit the primary themes of Idealist thought discussed previously, but that it falls into the same apparent paradox as do Kant and Fichte. Finally, the paradox itself is examined and a way forward for Reformational thought is suggested, by analogy with Fichte’s inter-subjective turn. (shrink)

Kant claimed that human beings have no duties to animals because they are not autonomous ends in themselves. I argue that Kant was wrong to exclude animals from the realm of moral consideration. Animals, although they do not set their own ends and thus cannot be regarded as ends in themselves, do have ends that are given to them by nature. As beings with ends, they stand between mere things that have no ends, and rational beings that are ends in (...) themselves. I propose a broader version of Kant's kingdom of ends, in which rational beings respect the ends of all other beings that have them, including animals. The moral status of animals would still be dependent on the existence of rational beings, but our duty to take their ends into account would be a direct duty to them, rather than being a covert duty to human beings. (shrink)

This paper examines the role of formal, aesthetic elements in motivating moral action. It proposes that Blumenberg’s analysis of the existential settings of myth and metaphor provide a useful framework to consider the conception and function of the aesthetic symbol in Kantian moral philosophy. In particular, it explores the hypothesis that Blumenberg’s analysis of ‘pregnance’ and ‘rhetoric’ are useful for identifying and evaluating the processes involved in self-persuasion to the moral perspective.

Every infant has a right to bodily integrity. Removing healthy tissue from an infant is only permissible if there is an immediate medical indication. In the case of infant male circumcision there is no evidence of an immediate need to perform the procedure. As a German court recently held, any benefit to circumcision can be obtained by delaying the procedure until the male is old enough to give his own fully informed consent. With the option of delaying circumcision providing all (...) of the purported benefits, circumcising an infant is an unnecessary violation of his bodily integrity as well as an ethically invalid form of medical violence. Parental proxy ‘consent’ for newborn circumcision is invalid. Male circumcision also violates four core human rights documents—the Universal Declaration of Human Rights, the Convention on the Rights of the Child, the International Covenant on Civil and Political Rights, and the Convention Against Torture. Social norm theory predicts that once the circumcision rate falls below a critical value, the social norms that currently distort our perception of the practice will dissolve and rates will quickly fall. (shrink)

Health services internationally struggle to ensure health care is “person-centered” (or similar). In part, this is because there are many interpretations of “person-centered care” (and near synonyms), some of which seem unrealistic for some patients or situations and obscure the intrinsic value of patients’ experiences of health care delivery. The general concern behind calls for person-centered care is an ethical one: Patients should be “treated as persons.” We made novel use of insights from the capabilities approach to characterize person-centered care (...) as care that recognizes and cultivates the capabilities associated with the concept of persons. This characterization unifies key features from previous characterisations and can render person-centered care applicable to diverse patients and situations. By tying person-centered care to intrinsically valuable capability outcomes, it incorporates a requirement for responsiveness to individuals and explains why person-centered care is required independently of any contribution it may make to health gain. (shrink)

The most discussed puzzle about weakness of will (WoW) is how it is possible: how can a person freely and intentionally perform actions that she judges she ought not perform, or that she has resolved not to perform? In this paper, we are concerned with a much less discussed puzzle about WoW?how is overcoming it possible? We explain some of the ways in which previously weak-willed agents manage to overcome their weakness. Some of these are relatively straightforward?as agents learn of (...) the real costs of weakness, or as those costs mount dramatically, they can become strongly motivated to do what they already judged best. But other cases are more difficult to explain: sometimes, agents with a long history of forming and then weakly abandoning resolutions manage to stick to their guns. We argue that these cases can be explained by combining George Ainslie's model of agents as multiple preference orderings competing in game theoretic interactions along with the insights of evolutionary game theory. This can explain the puzzling cases where agents suddenly adopt successful strategies for avoiding weak-willed behavior, especially where agents gain no new information about themselves or the consequences of their actions. (shrink)

Kant offers the following argument for the formula of humanity (FH): Each rational agent necessarily conceives of her own rational nature as an end in itself and does so on the same grounds as every other rational agent, so all rational agents must conceive of one another's rational nature as an end in itself. As it stands, the argument appears to be question-begging and fallacious. Drawing on resources from the formula of universal law (FUL) and Kant's claims about the primacy (...) of duties to oneself, I propose a contractualist reconstruction of this puzzling line of reasoning. (shrink)

If God exists, why isn't His existence more apparent? In recent analytic philosophy this longstanding question has been developed into an argument for atheism typically referred to as the 'problem of divine hiddenness'. My goal here is to put forward a new reply. The basic idea is that there is some reason to think that for many of us, our moral conduct would not improve even if God's existence were not subject to doubt. However, immoral conduct in such a state (...) of affairs would be even more immoral, and hence justly subject to greater punishment, than it is in a state of affairs in which God's existence is subject to doubt. As such, God mercifully remains 'hidden' in order to limit our moral culpability. (shrink)

If God exists, and if our ultimate well-being depends on having a positive relationship with Him (which requires as a first step that we believe He exists), why doesn't He make sure that we all believe in Him? Why doesn't He make His existence obvious? This traditional theological question is today much-used as an argument for atheism. In this paper I argue that the answer may have something to do with God's character, specifically God's humility.

In this article I ask how fruitful the concept of alienation can be for thinking critically about the nature and causes of the contemporary environmental crisis. The concept of alienation enables us to claim that modern human beings have become alienated or estranged from nature and need to become reconciled with it. Yet reconciliation has often been understood—notably by Hegel and Marx—as the state of being ‘at-home-with-oneself-in-the-world’, in the name of which we are entitled, perhaps even obliged, to overcome anything (...) in nature that is alien to the human mind. This approach to alienation derives ultimately from the German Idealist philosopher J. G. Fichte. I explore an alternative conception of alienation and reconciliation to be found in the work of the Early German Romantics, especially Friedrich Schlegel and Novalis. The Romantics think of reconciliation as including a dimension of alienation, in the form of an awareness that nature is greater than and exceeds the understanding of human beings, insofar as we are merely limited parts of the all-encompassing whole that is nature. I argue that this is a more fruitful approach to alienation and reconciliation than that pursued by Fichte, Hegel, and Marx. (shrink)

A strong distinction is often made between personal autonomy and moral autonomy. Personal autonomy involves governing yourself in the pursuit of your own conception of the good. Moral autonomy involves legislating the moral law for yourself. Viewed in this way personal autonomy seems at best marginal and at worst a positive hindrance to moral autonomy, since personal autonomy can conflict with moral autonomy. Given that Kantian approaches to morality are closely aligned with moral autonomy, does that mean that the Kantian (...) must view personal autonomy as a moral hindrance? Can there be a legitimate role for personal autonomy within Kant’s ethical framework? This paper will seek to argue: that personal and moral autonomy need not be seen as in tension or at odds with one another; that Kant defends an attractive weak substantive theory of personal autonomy; that socialisation plays an important role (both positive and negative) in the development of autonomy competences in Kant’s theory; and that personal autonomy (properly understood) has an essential role to play in Kant’s ethical framework. (shrink)

Gender greatly impacts access to opportunities, potential, and success in corporate leadership roles. We begin with a general presentation of why such discussion is necessary for basic considerations of justice and fairness in gender equality and how the issues we raise must impact any ethical perspective on gender in the corporate workplace. We continue with a breakdown of the central categories affecting the success of women in corporate leadership roles. The first of these includes gender-influenced behavioral factors, such as the (...) requirements and expectations of gendered verbal and nonverbal communication styles as well as appearance. We move on to address the impact of family on corporate leadership opportunities and success, discussing the asymmetrical evaluation of an individual’s potential, authority, and competence based on gender stereotypes of familial obligations and expectations. Finally, we address how gender impacts access to networking and sponsorship opportunities and the long-term effects of systematic limitations on women’s inclusion in the upper echelons of corporate leadership. We conclude with a summary of the questions and issues raised by our discussion and direct individuals to consider how different ethical systems and moral requirements might influence their interpretations of gender and leadership in the corporate workplace. (shrink)

This essay tries to show that there exist several passages where Kierkegaard (and his pseudonyms) sketches an argument for the existence of God and immortality that is remarkably similar to Kant's so-called moral argument for the existence of God and immortality. In particular, Kierkegaard appears to follow Kant's moral argument both when it comes to the form and content of the argument as well as some of its terminology. The essay concludes that several passages in Kierkegaard overlap significantly with Kant's (...) moral argument, although Kierkegaard ultimately favors revealed faith over natural theology in general and Kant's moral faith in particular. Whereas Kant uses the moral argument to postulate the existence of God and immortality, Kierkegaard mainly uses it as a reductio ad absurdum of non-religious thinking. (shrink)

Over the past decade, New Atheists have campaigned against the influence of religion in public life and favored a more enlightened understanding of the world ? one based on the methods and theories of the natural sciences. Although the leaders of this movement refuse to give religion, even moderate religion, any place in determining moral conduct, they offer few alternatives. Most define moral responsibility by referring to facts about human biology or natural moral intuitions, yet without adequately defending this or (...) exploring the possibilities of non-naturalistic secular moralities. This essay argues that New Atheists' moral theories tend to be weak because of their naturalist assumptions. Its leading proponents seem to be unwilling to acknowledge that moral philosophy can play a role in developing secular moral precepts because philosophy fails to meet their strong criteria of scientific validity. This position is misguided not only because it has led New Atheists to defend weak moral theories but also because the methods of inquiry used in moral philosophy make it distinct from faith for many of the same reasons that the New Atheists think that science is distinct from faith. (shrink)

The requirements of rationality are fundamental in practical and theoretical philosophy. Nonetheless, there exists no correct account of what constitutes rational requirements. This paper attempts to provide a correct constitutive account of ‘rationality requires’. I argue that rational requirements are grounded in ‘necessary explanations of subjective incoherence’, as I shall put it. Rationality requires of you to X if and only if your rational capacities, in conjunction with the fact that you not-X, explain necessarily why you have a non-maximal degree (...) of subjective coherence. (shrink)

For the past two decades, the issue of the body and essentialism has dominated feminist theory. In general, it is assumed that the body has been devalued and repressed by the Western metaphysical tradition. In this article, I make two claims to the contrary. First, as poststructuralist theory has tirelessly demonstrated, Western thought has continually tried to ground thought in some foundational substance, such as the body. Second, the most provocative, fruitful and radical aspects of recent feminism and poststructuralism concern (...) the event of incorporeality. What makes incorporeality such an urgent issue is its tie with anti-foundationalism. If there is not a direct or proper passage between what is and what is thought, then thinking can be considered as a force or event in its own right. By disrupting the traditional philosophical series that ties thought to some grounding body, thinkers as diverse as Deleuze, Derrida, Irigaray and Foucault have opened the possibility of a theory of the incorporeal. (shrink)

In this paper I argue that Kant develops, in a number of texts, a detailed three stage theory of moral development which resembles the contemporary accounts of moral development defended by Lawrence Kohlberg and John Rawls. The first stage in this process is that of physical education and disciplining, followed by cultivating and civilising, with a third and final stage of moralising. The outcome of this process of moral development is a fully autonomous person. However, Kant’s account of moral development (...) appears to be in tension with other elements of his moral philosophy. I identify two such tensions, which I call the knowledge and revolution tensions, and show why these tensions are illusory. As such, a proper understanding of Kant’s theory of moral development, far from exposing genuine tensions, helps rather to deepen our understanding of Kant’s moral philosophy. (shrink)

This paper argues that the categorical authority of love’s imperatives is derived from a sentimental contract. The problem is defined and the paper argues against two recent attempts to explain the authority of love’s demands by Velleman and Frankfurt. An argument is then set out in which it is shown that a constructivist approach to the problem explains the sources of love’s justifications. The paper distinguishes between the moral and the romantic case but argues that the sources of authority are (...) paralleled in each. The paper ends by asking what we are to say when the demands of morality and the demands of love conflict. (shrink)

It is widely accepted that morality does not demand that we do our very best, but our most significant moral traditions do not easily accommodate this intuition. I will argue that the underlying problem is not specific to any particular tradition. Rather, it will be difficult for any moral theory to account for binary moral concepts like permissible/impermissible while also accounting for scalar moral concepts like better/worse. If only the best is considered permissible, morality will seem either unreasonably demanding or (...) implausibly minimal. But if we draw a line of duty below the optimal, then we must explain how the act that is worse is nonetheless permissible. Some have tried to explain this by appealing to non-moral considerations, and others have appealed to agent-relative moral considerations. I argue that no such approach will work. We should instead exploit the distinction between reasons for performing an act and reasons for holding someone accountable for an act’s performance. This approach will also help to clear up a confusion regarding the notion of a moral demand. (shrink)

I argue for the existence of a ‘ratcheting-up effect’: the behavior of moral saints serves to increase the level of moral obligation the rest of us face. What we are morally obligated to do is constrained by what it would be reasonable for us to believe we are morally obligated to do. Moral saints provide us with a special kind of evidence that bears on what we can reasonably believe about our obligations. They do this by modeling the level of (...) sacrifice a person can realistically bear. Exposure to moral saints thus ‘ratchets-up’ our obligations by combating a type of ignorance that would otherwise defeat those obligations. (shrink)

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)

This paper explains the nature and origin of what I am calling Transgressive Realism, a middle path between realism and anti-realism which tries to combine their strengths while avoiding their weaknesses. Kierkegaard created the position by merging Hegel’s insistence that we must have some kind of contact with anything we can call real (thus rejecting noumena), with Kant’s belief that reality fundamentally exceeds our understanding; human reason should not be the criterion of the real. The result is the idea that (...) our most vivid encounters with reality come in experiences that shatter our categories, the way God’s commandment to kill Isaac irreconcilably clashes with the best understanding of ethics we are capable of. I explain the genesis of this idea, and then show it at work in Heidegger and Levinas’ thought. Understanding this position illuminates important aspects of the history of continental philosophy and offers a new perspective on realism. (shrink)

The Brain and the Meaning of Life Paul Thagard Princeton: Princeton University Press, 2010 274 pages, ISBN: 9780691142722 (hbk): $29.95 This paper criticizes central arguments in Paul Thagard's The Brain and the Meaning of Life, concluding, contrary to Thagard, that there is very little that we can learn from brain research about the meaning of life. The paper offers a critical review of Thagard's argument against nihilism and his argument that it is love, work, and play, rather than other activities, (...) that make life meaningful. Moreover, the paper argues that the rich neurological information Thagard presents throughout the book does not contribute at all to his arguments and, more generally, that neurological research is irrelevant also to almost all other aspects of meaning of life research. (shrink)

Among bioethicists, and perhaps ethicists generally, the idea that we are obliged to respect autonomy is something of a shibboleth. Appeals to autonomy are commonly put to work to support legal and moral claims about the importance of consent, but they also feed a wider discourse in which the patient’s desires are granted a very high importance and medical paternalism is regarded as almost self-evidently indefensible.

Abstract On Schellenberg’s formulation of the problem of divine hiddenness, a loving God would ensure that anyone capable of having a relationship with Him, and not resisting it, would be granted sufficient evidence to make belief in God rationally indubitable. And He would do this by granting a powerful religious experience to every person at the moment he or she reaches the age of reason. Here I lay out a new reason why God might delay revelation of himself, justifiably allowing (...) for some nonresistant nonbelief. Content Type Journal Article Category Article Pages 1-11 DOI 10.1007/s11153-012-9338-5 Authors Travis Dumsday, Department of Religious Studies, Livingstone College, 701 West Monroe St., Salisbury, NC 28144, USA Journal International Journal for Philosophy of Religion Online ISSN 1572-8684 Print ISSN 0020-7047. (shrink)

Kant has often been accused of being far too “optimistic” when it comes to the extremes of evil that humans can perpetrate upon one another. In particular, Kant’s supposed claim that humans cannot choose evil qua evil has struck many people as simply false. Another problem for Kant, or perhaps the same problem in another guise, is his supposed claim that all evil is done for the sake of self-love. While self-love might be a plausible way to explain some instances (...) of evil, it seems to be an implausible way to explain instances where people imprudently act in senselessly destructive and even self-destructive ways. Can Kant handle such extreme cases of moral evil? I shall argue that Kant can handle such cases by: (1) defending Kant’s denial of the possibility of a devilish human being; (2) showing how Kant can conceptually account for agents who choose evil qua evil, and (3) putting Kant’s account of passions to work inorder to understand self-destructive evil. (shrink)

Despite the near universal desire for happiness, relatively little philosophy has been done to determine what “happiness” means. In this paper I examine happiness (in the long‐term sense), and argue that it is best understood in terms of tranquillity. This is not merely “contentment.” Rather, happiness requires reflection—the kind of reflection characteristic of philosophy. Happiness is the product of correctly assessing its conditions, and like any assessment, one can be mistaken, and thus mistaken about whether one is happy. That is, (...) one needs a correct understanding of happiness in order to be happy. (shrink)

Abstract Kant claims that the basis of a judgment of taste is a merely subjective representation and that the only merely subjective representations are feelings of pleasure or displeasure. Commentators disagree over how to interpret this claim. Some take it to mean that judgments about the beauty of an object depend only on the state of the judging subject. Others argue instead that, for Kant, the pleasure we take in a beautiful object is best understood as a response to its (...) qualities, and that, accordingly, feelings of pleasure or displeasure are no different from other representations, such as colors or smells. While I agree that the judgment of taste is best understood as asserting a claim about an object's qualities, I argue that the distinction Kant makes between feelings of pleasure or displeasure and other representations should not be ignored. I show that one's liking or disliking for an object is merely subjective in the sense that its significance depends on what one has made of oneself through one's aesthetic education. The judgment of taste, then, is merely subjective because one must first become the kind of person whose feelings have the right significance at the right time before one can determine whether an object's qualities make it beautiful. (shrink)

This article will probe into Kant’s viewpoints about parent-child relationship so as to demonstrate that they are inspiring on the one hand—for example on dealing with the relationship as that pertinent to the thing in itself, but on the other hand, there are many flaws. His strategy on avoiding the difficulty of creating by man a being endowed with freedom depends merely on an one-sided comprehension of time, because according to Kant himself, there is a difference as to the time (...) between sensual forms of intuition and expressive form of transcendental imagination. In the Critique of Pure Reason, Kant gives a profound enunciation with respect to the two and the latter is related to free causality and categorical imperative in his moral philosophy. Once it refers to the rights of a being endowed with freedom and the time it requires to maintain them, it is problematic to assert that the creation of such beings is not concerned with, in any sense whatsoever, time and the sensual, mortal body. What is more, Kant failed to take into full consideration that parents are also beings endowed with freedom whose rights to the child are not totally dependent on the latter’s inherent rights but on their own inherent basis. Granting parents too few natural rights, Kant on the other hand allocates them too much obligations in that the parent-child relation is unbalanced in his field of view. Thirdly, he gives no consideration as to whether or not the empirical process of rearing children itself can also create some rights, which nevertheless, should be taken into account when temporal elements can be found from the very original parent-child relationship. (shrink)

I identify two mutually exclusive notions of formalism in Kant’s Critique of Aesthetic Judgement: a thin concept of aesthetic formalism and a thick concept of aesthetic formalism. Arguably there is textual support for both concepts in Kant’s third critique. I offer interpretations of three key elements in the Critique of Aesthetic Judgement which support a thick formalism. The three key elements are: Harmony of the Faculties, Aesthetic Ideas and Sensus Communis. I interpret these concepts in relation to the conditions for (...) theoretical Reason, the conditions for moral motivation and the conditions for intersubjectivity, respectively. I conclude that there is no support for a thin concept of aesthetic formalism when the key elements of Kant’s Critique of Aesthetic Judgement are understood in the context of his broader critical aims. (shrink)

The dominant interpretation of Kant as a moral constructivist has recently come under sustained philosophical attack by those defending a moral realist reading of Kant. In light of this, should we read Kant as endorsing moral constructivism or moral realism? In answering this question we encounter disagreement in regard to two key independence claims. First, the independence of the value of persons from the moral law (an independence that is rejected) and second, the independence of the content and authority of (...) the moral law from actual acts of willing on behalf of those bound by that law (an independence that is upheld). The resulting position, which is called not ‘all the way down’ constructivism, is attributed to Kant. (shrink)

Rational choice theory analyzes how an agent can rationally act, given his or her preferences, but says little about where those preferences come from. Preferences are usually assumed to be fixed and exogenously given. Building on related work on reasons and rational choice, we describe a framework for conceptualizing preference formation and preference change. In our model, an agent's preferences are based on certain "motivationally salient" properties of the alternatives over which the preferences are held. Preferences may change as new (...) properties of the alternatives become salient or previously salient properties cease to be salient. Our approach captures endogenous preferences in various contexts and helps to illuminate the distinction between formal and substantive concepts of rationality, as well as the role of perception in rational choice. (shrink)

The main focus of this paper ison ways in which Kantian philosophy can informproponents and opponents of constructivismalike. Kant was primarily concerned withreconciling natural and moral law. His approachto this general problematic was to limit andseparate what we can know about things(phenomena) from things as they are inthemselves (noumena), and to identify moralagency with the latter. Revisiting the Kantianproblematic helps to address and resolve longstanding epistemological concerns regardingconstructivism as an educational philosophy inrelation to issues of objectivity andsubjectivity, the limits of (...) theoretical andpractical reason, and the relation betweenhuman experience and the world. It also servesto address ethical concerns regardingliberation from limited self-interests andcontexts conditioned by localised beliefs andinclinations. In light of revisiting theKantian problematic, both Glasersfeld's radicalview of constructivism and Jardine's socialcritique of constructivism are found wanting.Beyond constructivism, Kant's distinctionbetween phenomena and noumena and the limits ofreason that follow from it are brieflyconsidered in terms of Merleau-Ponty's noveldouble-embodied notion of flesh as anontological primitive – as a matter of beingboth in, and of, the world – with an aim tomore intimate connections between epistemologyand ethics. (shrink)

This essay argues that schooling in Israel is tied too closely to ideology. This results in an indoctrinary orientation that contributes to divisiveness and imperils Israeli democracy. After reviewing and critiquing the roots of this orientation, I advance an alternative that understands education as an agent of the good rather than ideology. Israeli schooling requires a vision of goodness broad enough to encompass competing conceptions of Jewish life espoused by the majority as well as non-Jewish orientations affirmed by various minorities. (...) Such a vision can be grounded, I contend, in a democratic Jewish theology that emphasizes God as teacher rather than tyrant. (shrink)

Conducting empirical research on gender in medical ethics is a challenge from a theoretical as well as a practical point of view. It still has to be clarified how gender aspects can be integrated without sustaining gender stereotypes. The developmental psychologist Carol Gilligan was among the first to question ethics from a gendered point of view. The notion of care introduced by her challenged conventional developmental psychology as well as moral philosophy. Gilligan was criticised, however, because her concept of ‘two (...) different voices’ may reinforce gender stereotypes. Moreover, although Gilligan stressed relatedness, this is not reflected in her own empirical approach, which still focuses on individual moral reflection. Concepts from social psychology can help overcome both problems. Social categories like gender shape moral identity and moral decisions. If morality is understood as being lived through actions of persons in social relationships, gender becomes a helpful category of moral analysis. Our findings will provide a conceptual basis for the question how empirical research in medical ethics can successfully embrace a gendered perspective. (shrink)

In Ian Brassington’s article in a previous issue of this journal, he argues that suicide for the purpose of avoiding suffering is not, as Kant has contended, contrary to the moral law. Brassington’s objections are not cogent because they rely upon the exegetically incorrect premise that according to Kant the priceless value of personhood is in the noumenal world that we have no perception of. On the basis of Kant’s normative, metaphysical and epistemological theory, I argue, contrary to Brassington, that (...) according to Kant personhood’s moral value is explicitly in the sensible, phenomenal realm. While I argue that suicide solely to avoid suffering is immoral, I show that Kant’s normative system allows some acts of suicide to be morally permissible. In the course of the discussion of the value of humanity’s rationality and the immorality of suicide, I will discuss the broader modern medical ethical implications of Kant’s arguments, such as the moral impermissibility of using rationality depriving drugs, such as ketamine, solely to avoid pain. (shrink)

Kant identifies the “highest moral-physical good” as that combination of “good living” and “true humanity” which best harmonises in a “good meal in good company”. Why does Kant privilege the dinner party in this way? By examining Kant’s accounts of enlightenment, cosmopolitanism, love and respect, and gratitude and friendship, the answer to this question becomes clear. Kant’s moral ideal is that of an enlightened and just cosmopolitan human being who feels and acts with respect and love for all persons and (...) such an ideal is temporarily manifested in the sort of social interaction achievable at a good dinner party. (shrink)

The standard view of Kant’s retributivism, as well as its more recent reworking in the ‘limited’ or ‘partial’ retributivist reading are, it is argued here, inadequate accounts of Kant on punishment. In the case of the former, the view is too limited and superficial, and in the latter it is simply inaccurate as an interpretation of Kant. Instead, this paper argues that a more sophisticated and accurate rendering of Kant on punishment can be obtained by looking to his construction of (...) the concept of justice. In so doing, not only is a superior account of Kant furnished, but also one up to the task of resolving the vexed issue of justifying legal punishment. (shrink)

In the transcendental deduction, the central argument of the Critique of Pure Reason, Kant seeks to secure the objective validity of our basic categories of thought. He distinguishes objective and subjective sides of this argument. The latter side, the subjective deduction, is normally understood as an investigation of our cognitive faculties. It is identified with Kant’s account of a threefold synthesis involved in our cognition of objects of experience, and it is said to precede and ground Kant’s proof of the (...) validity of the categories in the objective deduction. I challenge this standard reading of the subjective deduction, arguing, first, that there is little textual evidence for it, and, second, that it encourages a problematic conception of how the deduction works. In its place, I present a new reading of the subjective deduction. Rather than being a broad investigation of our cognitive faculties, it should be seen as addressing a specific worry that arises in the course of the objective deduction. The latter establishes the need for a necessary connection between our capacities for thinking and being given objects, but Kant acknowledges that his readers might struggle to comprehend how these seemingly independent capacities are coordinated. Even worse, they might well believe that in asserting this necessary connection, Kant’s position amounts to an implausible subjective idealism. The subjective deduction ismeant to allay these concerns by showing that they rest on a misunderstanding of the relation between these faculties. This new reading of the subjective deduction offers a better fit with Kant’s text. It also has broader implications, for it reveals the more philosophically plausible account of our relation to the world as thinkers that Kant is defending – an account that is largely obscured by the standard reading of the subjective deduction. (shrink)