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  1. Darwin's Heresy.Lenn E. Goodman - 2019 - Philosophy 94 (1):43-86.
    Challenged by Lord Kelvin's claims that earth and sun were too young to give evolution sufficient time to do its work, especially in the human case, where care for the weak blunts the edge of natural selection, Darwin leaned on Lamarckian thoughts to accelerate the process. The mental and moral traits crowning human distinctiveness, he urged, arose through sexual selection. But promiscuity, infanticide, early betrothals, and female drudgery undermined these effects in “savage races.” In the inevitable decline and ultimate extinction (...)
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  • Towards a Constructivist Eudaemonism.Robert Bass - 2004 - Dissertation, Bowling Green State University
    Eudaemonism is the common structure of the family of theories in which the central moral conception is eudaemonia , understood as "living well" or "having a good life." In its best form, the virtues are understood as constitutive and therefore essential means to achieving or having such a life. What I seek to do is to lay the groundwork for an approach to eudaemonism grounded in practical reason, and especially in instrumental reasoning, rather than in natural teleology. In the first (...)
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  • Reciprocity, Elicitation, Recognition.Douglas Moggach - 1999 - Dialogue 38 (2):271-296.
    RÉSUMÉ: Cet article explore les liens entre la Wissenschaftslehre de Fichte, en 1794-1795, et ses Fondements du droit naturel de 1796-1797. Nous examinons la façon dont le concept de réciprocité dans WL aide à expliquer la pensée développée par Fichte dans GNR au sujet de l’action intersubjective et de la sphère du droit, et montrons que certaines difficultés conceptuelles dans le premier texte expliquent des tensions irrésolues dans le second. Hans-Jürgen Verweyen a identifié une conception large et une conception étroite (...)
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  • The ‘Two Experiments’ of Kant’s Religion: Dismantling the Conundrum.Lawrence Pasternack - 2017 - Kantian Review 22 (1):107-131.
    The past decade has seen a sizable increase in scholarship on Kant’s Religion. Yet, unlike the centuries of debate that inform our study of his other major works, scholarship on the Religion is still just in its infancy. As such, it is in a particularly vulnerable state where errors made now could hinder scholarship for decades to come. It is the purpose of this paper to mitigate one such danger, a danger issuing from the widely assumed view that the Religion (...)
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  • Teleology, Narrative, and Death.Roman Altshuler - 2015 - In John Lippitt & Patrick Stokes (eds.), Narrative, Identity and the Kierkegaardian Self. Edinburgh: Edinburgh University Press. pp. 29-45.
    Heidegger, like Kierkegaard, has recently been claimed as a narrativist about selves. From this Heideggerian perspective, we can see how narrative expands upon the psychological view, adding a vital teleological dimension to the understanding of selfhood while denying the reductionism implicit in the psychological approach. Yet the narrative approach also inherits the neo-Lockean emphasis on the past as determining identity, whereas the self is fundamentally about the future. Death is crucial on this picture, not as allowing for the possibility of (...)
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  • (1 other version)What is Kantian Gesinnung? On the Priority of Volition over Metaphysics and Psychology in Religion within the Bounds of Bare Reason.Stephen R. Palmquist - 2015 - Kantian Review 20 (2):235-264.
    Kants theories of both general moral decision-making and specifically religious conversion. It is argued that Kantian Gesinnung is volitional, referring to a personconvictionberzeugung (). This is confirmed by a detailed analysis of the 169 occurrences of Gesinnung and cognate words in Religion. It contrasts with what is suggested by translating Gesinnung as, which reinforces a tendency to interpret the notion more metaphysically, and also with Pluharattitude’, which has too strongly psychological connotations.
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  • On the concept of evil: An analysis of genocide and state sovereignty.Jason J. Campbell - unknown
    The history of ideas and contemporary genocide studies conjointly suggests a meaningful secular conception of evil. I will show how the history of ideas supplies us with a cumulative pattern, or an eventual gestalt, of the sought-for conception of universal secular evil. This gestalt is a result of my examination of the history of ideas. The historical analysis of evil firmly grounds my research in the tradition of philosophical inquiry, where I shift the focus from the problem of evil, which (...)
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  • The logic of sacrifice in the book of job: Philosophy and the practice of religion.Philip Goodchild - 2000 - Cultural Values 4 (2):167-193.
    The relation between truth and violence is explored through the logic of sacrifice presented in the Book of Job. Job, as an arbitrary sacrificial victim, learns the truth of the violence perpetrated against him. Such violence is also shown to be constitutive of Western reasoning, including its practices of the truth.
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  • Humanity as an Idea, as an Ideal, and as an End in Itself.Richard Dean - 2013 - Kantian Review 18 (2):171-195.
    Kant emphasizes that moral philosophy must be divided into two parts, a metaphysics of morals, and an empirical application to individuals, which Kant calls 'moral anthropology'. But Kant gives humanity (die Menschheit) a prominent role even in the purely rational part of ethics – for example, one formulation of the categorical imperative is a demand to treat humanity as an end in itself. This paper argues that the only concepts of humanity suited to play such a role are the rational (...)
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  • (1 other version)Kant and Kierkegaard on Freedom and Evil.Alison Assiter - 2013 - Royal Institute of Philosophy Supplement 72:275-296.
    Kant and Kierkegaard are two philosophers who are not usually bracketed together. Yet, for one commentator, Ronald Green, in his book Kierkegaard and Kant: The Hidden Debt , a deep similarity between them is seen in the centrality both accord to the notion of freedom. Kierkegaard, for example, in one of his Journal entries, expresses a ‘passion’ for human freedom. Freedom is for Kierkegaard also linked to a paradox that lies at the heart of thought. In Philosophical Fragment Kierkegaard writes (...)
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  • (1 other version)“Sanctity-of-Life“—A Bioethical Principle for a Right to Life?Heike Baranzke - 2012 - Ethical Theory and Moral Practice 15 (3):295 - 308.
    For about five decades the phrase "sanctity-of-life" has been part of the Anglo-American biomedical ethical discussion related to abortion and end-of-life questions. Nevertheless, the concept's origin and meaning are unclear. Much controversy is based on the mistaken assumption that the concept denotes the absolute value of human life and thus dictates a strict prohibition on euthanasia and physician-assisted suicide. In this paper, I offer an analysis of the religious and philosophical history of the idea of "sanctity-of-life." Drawing on biblical texts (...)
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  • Kant on Moral Agency and Women's Nature.Mari Mikkola - 2011 - Kantian Review 16 (1):89-111.
    Some commentators have condemned Kant’s moral project from a feminist perspective based on Kant’s apparently dim view of women as being innately morally deficient. Here I will argue that although his remarks concerning women are unsettling at first glance, a more detailed and closer examination shows that Kant’s view of women is actually far more complex and less unsettling than that attributed to him by various feminist critics. My argument, then, undercuts the justification for the severe feminist critique of Kant’s (...)
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  • Naturalism and Prescriptivity.Peter Railton - 1989 - Social Philosophy and Policy 7 (1):151.
    Statements about a person's good slip into and out of our ordinary discourse about the world with nary a ripple. Such statements are objects of belief and assertion, they obey the rules of logic, and they are often defended by evidence and argument. They even participate in common-sense explanations, as when we say of some person that he has been less subject to wild swings of enthusiasm and disappointment now that, with experience, he has gained a clearer idea of what (...)
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  • Allison on rational agency.Stephen Engstrom - 1993 - Inquiry: An Interdisciplinary Journal of Philosophy 36 (4):405 – 418.
    In his very rich and insightful book, Kant's Theory of Freedom, Henry Allison argues that in the first Critique Kant's reason for rejecting Humean compatibilism in favor of an incompatibilist conception of practical freedom stems, not from a specific concern to ground morality, as many have supposed, but from his general conception of rational agency, which Allison explicates in terms of the idea of practical spontaneity. Practically spontaneous rational agency is subject to imperatives and therefore distinct from Humean agency. But (...)
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  • Designing Democratic Institutions and the Problem of Evil: A Liberal Chinese Perspective.Baogang He - 1995 - Social Philosophy and Policy 12 (2):292-321.
    Chinese liberals have been searching for a just society, one regulated by democratic institutions and rules—a society where the human potential for evil is properly controlled. It is in this context that Chinese liberal intellectuals such as Yan Jiaqi, Hu Ping, and Liao Xun, drawing on their respective experiences of the tragedies in China, have taken the idea that there is always a potential for evil in human nature as a starting-point for a just society and for designing democratic institutions.
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  • (1 other version)Respect and loving attention.Carla Bagnoli - 2003 - Canadian Journal of Philosophy 33 (4):483-516.
    On Kant's view, the feeling of respect is the mark of moral agency, and is peculiar to us, animals endowed with reason. Unlike any other feeling, respect originates in the contemplation of the moral law, that is, the idea of lawful activity. This idea works as a constraint on our deliberation by discounting the pretenses of our natural desires and demoting our selfish maxims. We experience its workings in the guise of respect. Respect shows that from the agent's subjective perspective, (...)
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  • The Bounds of freedom.Galen Strawson - 2001 - In Robert Kane (ed.), The Oxford Handbook of Free Will. New York: Oxford University Press. pp. 441-460.
    The shortest form of the Basic Argument against free will and moral responsibility runs as follows: [1] When you act, you do what you do—in the situation in which you find yourself—because of the way you are. [2] If you do what you do because of the way you are, then in order to be fully and ultimately responsible for what you do you must be fully and ultimately responsible for the way you are. But [3] You cannot be fully (...)
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  • (1 other version)Mental ballistics or the involuntariness of spontaniety.Gale Strawson - 2003 - Proceedings of the Aristotelian Society 103 (3):227-257.
    It is sometimes said that reasoning, thought and judgement essentially involve action. It is sometimes said that they involve spontaneity, where spontaneity is taken to be connected in some constitutive way with action-intentional, voluntary and indeed free action. There is, however, a fundamental respect in which reason, thought and judgement neither are nor can be a matter of action; and any spontaneity they involve can be connected with freedom only when the word 'freedom' is used in the Spinozan-Kantian sense according (...)
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  • Personalized medicine, digital technology and trust: a Kantian account.Bjørn K. Myskja & Kristin S. Steinsbekk - 2020 - Medicine, Health Care and Philosophy 23 (4):577-587.
    Trust relations in the health services have changed from asymmetrical paternalism to symmetrical autonomy-based participation, according to a common account. The promises of personalized medicine emphasizing empowerment of the individual through active participation in managing her health, disease and well-being, is characteristic of symmetrical trust. In the influential Kantian account of autonomy, active participation in management of own health is not only an opportunity, but an obligation. Personalized medicine is made possible by the digitalization of medicine with an ensuing increased (...)
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  • Rethinking Criminal Justice.Erin I. Kelly - 2020 - Res Philosophica 97 (2):169-183.
    The punitive, moralizing conception of individual responsibility commonly associated with retributive justice exaggerates the moral meaning of criminal guilt. Criminal guilt does not imply moral desert, nor does it justify moral blame. Mental illness, intellectual disability, addiction, immaturity, poverty, and racial oppression are factors that mitigate our sense of a wrongdoer’s moral desert, though they are mostly not treated by the criminal justice system as relevant to criminal culpability. The retributive theory also distracts from shared responsibility for social injustice. Instead (...)
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  • Missing the Apes of the Trees for the Forest.Carlo Alvaro - 2019 - ASEBL Journal Association for the Study of Ethical Behavior 14 (1):36-38.
    The debate over ape personhood is of great social and moral importance. For more than twenty-five years, attorney Steven Wise has been arguing that animals who have cognitive complexities similar to humans should be legally granted basic rights of au- tonomy. In my view, granting personhood status and other rights to great apes are at- tainable goals. But how should we go about it?
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  • Heideggerjevska Stvar.Alan Bass - 2015 - Filozofski Vestnik 36 (3).
    Pričujoči članek je del osežnejšega projekta o zgodovini fetišizma. Ker fetišizem zmerom zadeva razmerje med umom in stvarjo, nujno vključuje povezanost uma in stvari. Heidegger se je še zlasti izčrpno ukvarjal z vprašanjem možnosti povezanosti uma in stvari. Začenši z Bitjo in časom ter Kantom in problemom metafizike, Kaj je stvar? in poznim spisom »Stvar«, pričujoči članek preiskuje Heideggerja ravno v luči ključnega vprašanja o ponovnem premisleku »uma« in stvari.
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  • Hegel’s Critique of Kantian Practical Reason.Philip J. Kain - 1998 - Canadian Journal of Philosophy 28 (3):367-412.
    While many philosophers have found Hegel's critique of Kantian ethics to be interesting in certain respects, overall most tend to find it rather shallow and to think that Hegel either misunderstands Kant's thought or has a rather crude understanding of it. For example, in examining the last two sections of Chapter V of the Phenomenology - 'Reason as Lawgiver' and 'Reason as Testing Laws' (where we get an extended critique of the categorical imperative)- Lauer finds Hegel's treatment to be truncated (...)
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  • (1 other version)Banal Evil and Useless Knowledge: Hannah Arendt and Charlotte Delbo on Evil after the Holocaust.Jennifer L. Geddes - 2003 - Hypatia 18 (1):104-115.
    Hannah Arendt's and Charlotte Delbo's writings about the Holocaust trouble our preconceptions about those who do evil and those who suffer evil. Their jarring terms “banal evil” and “useless knowledge” point to limitations and temptations facing scholars of evil. While Arendt helps us to resist the temptation to mythologize evil, Delbo helps us to resist the temptation to domesticate suffering.
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  • (3 other versions)Introduction: Special Issue on "Feminist Philosophy and the Problem of Evil".Robin May Schott - 2003 - Hypatia 18 (1):1-9.
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  • ‘Ontological’ arguments from experience: Daniel A. Dombrowski, Iris Murdoch, and the nature of divine reality.Elizabeth D. Burns - 2013 - Religious Studies 49 (4):459-480.
    Dombrowski and Murdoch offer versions of the ontological argument which aim to avoid two types of objection – those concerned with the nature of the divine, and those concerned with the move from an abstract concept to a mind-independent reality. For both, the nature of the concept of God/Good entails its instantiation, and both supply a supporting argument from experience. It is only Murdoch who successfully negotiates the transition from an abstract concept to the instantiation of that concept, however, and (...)
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  • The Paralyzing Instant.Jonathan Malesic - 2013 - Journal of Religious Ethics 41 (2):209-232.
    Kierkegaard in Fear and Trembling presents a reductio ad absurdum regarding the time-spans subject to moral evaluation. The text's classic dilemma depends on assuming that we only evaluate discrete, contextless instants. The pseudonymous author constantly seeks the single instant or moral “photograph” that indicates Abraham's status. Doing so, however, extracts scripture's moral legislation out from narrative, resulting in theological paralysis and thereby requiring an alternative temporal vocabulary for evaluating Abraham. Fear and Trembling contains an under-explored alternative that sets Abraham within (...)
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  • Aesthetic Education for Morality: Schiller and Kant.Zvi Tauber - 2006 - Journal of Aesthetic Education 40 (3):22-47.
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  • Moral Knowledge: Some Reflections on Moral Controversies, Incompatible Moral Epistemologies, and the Culture Wars.H. Tristram Engelhardt - 2004 - Christian Bioethics 10 (1):79-104.
    An authentic Christian bioethical account of abortion must take into consideration the conflicting epistemologies that separate Christian moral theology from secular moral philosophy. Moral epistemologies directed to the issue of abortion that fail to appreciate the orientation of morality to God will also fail adequately to appreciate the moral issues at stake. Christian accounts of the bioethics of abortion that reduce moral-theological considerations to moral-philosophical considerations will not only fail to appreciate fully the offense of abortion, but morally mislead. This (...)
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  • Happiness and Human Flourishing in Kant's Ethics: THOMAS E. HILL, JR.Thomas E. Hill - 1999 - Social Philosophy and Policy 16 (1):143-175.
    Ancient moral philosophers, especially Aristotle and his followers, typically shared the assumption that ethics is primarily concerned with how to achieve the final end for human beings, a life of “happiness” or “human flourishing.” This final end was not a subjective condition, such as contentment or the satisfaction of our preferences, but a life that could be objectively determined to be appropriate to our nature as human beings. Character traits were treated as moral virtues because they contributed well toward this (...)
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  • (1 other version)The relation between evil and transcendence: new possibilities?Anné H. Verhoef - 2014 - South African Journal of Philosophy 33 (3):259-269.
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  • (1 other version)Mental Ballistics Or The Involuntariness Of Spontaneity.Gale Strawson - 2003 - Proceedings of the Aristotelian Society 103 (3):227-256.
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  • Development of the Perceptions of Conscience Questionnaire.Vera Dahlqvist, Sture Eriksson, Ann-Louise Glasberg, Elisabeth Lindahl, Kim Lü tzén, Gunilla Strandberg, Anna Söderberg, Venke Sørlie & Astrid Norberg - 2007 - Nursing Ethics 14 (2):181-193.
    Health care often involves ethically difficult situations that may disquiet the conscience. The purpose of this study was to develop a questionnaire for identifying various perceptions of conscience within a framework based on the literature and on explorative interviews about perceptions of conscience (Perceptions of Conscience Questionnaire). The questionnaire was tested on a sample of 444 registered nurses, enrolled nurses, nurses’ assistants and physicians. The data were analysed using principal component analysis to explore possible dimensions of perceptions of conscience. The (...)
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  • A Kantian Theory of Sport.Walter Thomas Schmid - 2013 - Journal of the Philosophy of Sport 40 (1):107-133.
    This essay develops a Kantian theory of sport which addresses: (1) Kant’s categories of aesthetic judgment (2) a comparable analysis applied to athletic volition; (3) aesthetic cognition and experience and athletic volition and experience; (4) ‘free’ and ‘attached’ beauty; (5) Kant’s theory of teleological judgment; (6) the moral concept of a ‘kingdom of ends’ and sportsmanship; (7) the beautiful and the sublime in sport-experience; (8) respect and religious emotion in sport-experience; (9) the Kantian system and philosophical anthropology; and (10) sport (...)
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  • (3 other versions)Introduction: Special issue on "feminist philosophy and the problem of evil".Robin May Schott - 2003 - Hypatia 18 (1):1-9.
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  • What Is a Parergon?Paul Duro - 2019 - Journal of Aesthetics and Art Criticism 77 (1):23-33.
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  • Desarrollo moral, pensamiento religioso y la cuestión de una Séptima Etapa.Lawrence Kohlberg & Clark Power - 2012 - Postconvencionales: Ética, Universidad, Democracia 5:163-210.
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  • The role of philosophy in the academic study of religion in Indian.Sonia Sikka - 2016 - Argument: Biannual Philosophical Journal 6 (1):55-80.
    Joseph T. O’Connell drew attention to the relative scarcity of academic work on religion in South Asia, and o ered as a plausible explanation for this state of a airs the tension between secular and religio‐political communal interests. This paper explores the potential role of phi‐ losophy as an established academic discipline within this situation, in the context of India. It argues that objective study, including evaluation, of the truth claims of various religious traditions is an important aspect of academic (...)
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  • The Utility of Religious Illusion: A Critique of J.S. Mill's Religion of Humanity: Lou Matz.Lou Matz - 2000 - Utilitas 12 (2):137-154.
    In ‘Utility of Religion’, Mill argues that a wholly naturalistic religion of humanity would promote individual and social welfare better than supernatural religions like Christianity; in ‘Theism’, however, Mill defends the salutary effects of hope in an afterlife. While commentators have acknowledged this discrepancy, they have not examined the utilitarian value of what Mill terms ‘illusions’. In this essay, I explain Mill's case against the utility of supernatural religious belief and then argue that Mill cannot dismiss the utility of hope (...)
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  • Schiller’s Critique of Kant’s Moral Psychology.Jeffrey A. Gauthier - 1997 - Canadian Journal of Philosophy 27 (4):513-543.
    Mention of the name of Friedrich Schiller among both critics and defenders of Kant's moral philosophy has most often been with reference to the well known quip:“Gladly I serve my friends, but alas I do it with pleasure.Hence I am plagued with doubt that I am not a virtuous person.““Sure, your only resource is to try to despise them entirely,And then with aversion to do what your duty enjoins you.''This attention, however, has served to obscure the fact that Schiller truly (...)
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  • Kant Condemned All Suicide.Stephen R. Latham - 2007 - American Journal of Bioethics 7 (6):49-51.
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  • (1 other version)On the value of happiness: Herder contra Kant.Sonia Sikka - 2007 - Canadian Journal of Philosophy 37 (4):515-546.
    IntroductionIn November of 1785, Kant published a highly unsympathetic review of the second part of Johann Gottfried Herder's Ideas for a Philosophy of the History of Mankind. Herder had once been Kant's pupil, and had greatly admired his teacher, but the content of this review shows how profound the philosophical differences between them had by then become. A central area of dispute emerging from the review concerns the nature of happiness, and its place within the ‘destiny’ or ‘vocation’ of the (...)
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  • Wittgenstein, Kant, Schopenhauer, and critical philosophy.Julian Young - 1984 - Theoria 50 (2-3):73-105.
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  • Hope, Dying and Solidarity.Anthony Wrigley - 2019 - Ethical Theory and Moral Practice 22 (1):187-204.
    Hope takes on a particularly important role in end of life situations. Sustaining hope can have considerable benefits for the quality of life and any prospect of a good death for the dying. However, it has proved difficult to adequately account for hope when dying, particularly in some of the more extreme end of life situations. Standard secular accounts of hope struggle to establish how the fostering of hope may be possible in such situations. This leads to a practical ethical (...)
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  • The secular city and the Christian corpus.Graham Ward - 1999 - Cultural Values 3 (2):140-163.
    Beginning with a discussion of Fritz Lang's ‘Metropolis’, this paper considers the rise of the city from a theological perspective. The ideal of the modern city was, it is argued, a secularised version of the City of God: the city was to be a place where all human desires might be met, a city without a church because the moral perfection of each human being has been fulfilled. The advent of the postmodern city of consumerist desire undermines this secular dream, (...)
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  • Sin and Freedom.Roger Trigg - 1984 - Religious Studies 20 (2):191 - 202.
    What is the relationship between the concept of sin and that of freedom? There is a powerful tradition in European thought linking the idea of moral evil with human freedom. Only with a broadening of consciousness, with the awareness of alternative possibilities, did man become able to choose between good and evil, and was responsible for that choice. The myth of the Fall, it seems, shows that eating from the tree of knowledge of good and evil gave man the ability (...)
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  • Compassion and Moral Worth.Sharon E. Sytsma - 1997 - Dialogue 36 (3):583.
    Mon projet est de montrer qu'une meilleure compréhension de la position de Kant sur la valeur morale et sur le rôle de la compassion révèle que les objections soulevées par les théoriciens contemporains de la psychologie morale et par les féministes ne sont pas fondées, et que la position de Kant sur ces questions n'est pas du tout contre-intuitive. D'autres on dej´ soutenu que Kant accorde un rôle important á la compassion et que sa présence, pour lui, ne diminue pas (...)
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  • (1 other version)On the Value of Happiness.Sonia Sikka - 2007 - Canadian Journal of Philosophy 37 (4):515-546.
    IntroductionIn November of 1785, Kant published a highly unsympathetic review of the second part of Johann Gottfried Herder'sIdeas for a Philosophy of the History of Mankind. Herder had once been Kant's pupil, and had greatly admired his teacher, but the content of this review shows how profound the philosophical differences between them had by then become. A central area of dispute emerging from the review concerns the nature of happiness, and its place within the ‘destiny’ or ‘vocation’ of the human (...)
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  • Hegel's phenomenology: The moral failures of asocial man.Judith N. Shklar - 1973 - Political Theory 1 (3):259-286.
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  • Concrete Kantian Respect.Nancy Sherman - 1998 - Social Philosophy and Policy 15 (1):119.
    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. (...)
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