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  1. A Kantian Justification of Fair Shares: Climate Ethics and Imperfect Duties.Tijn Milan Smits - 2024 - Ethics, Policy and Environment:1-19.
    The debate surrounding individual climate duties is divided between collectivists and unilateralists. The fair shares argument is the most influential unilateralist position. In this paper, I demonstrate how a Kantian approach could solve three problems the fair share argument faces. Firstly, the Kantian focus on an agent’s will avoids skepticism regarding the causal connections between individual actions and climate effects. Secondly, a Kantian argument for the imperfect duty to minimally restrict our emissions to an equal share justifies egalitarian fair shares. (...)
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  • Kant’s Derivation of Imperatives of Duty.Laurenz Ramsauer - 2024 - Kantian Review 29 (1):39-59.
    On the currently dominant reading of the Groundwork, Kant’s derivation of ‘imperatives of duty’ exemplifies a decision procedure for the derivation of concrete duties in moral deliberation. However, Kant’s response to an often-misidentified criticism of the Groundwork by G. A. Tittel suggests that Kant was remarkably unconcerned with arguing for the practicality of the categorical imperative as a decision procedure. Instead, I argue that the main aim of Kant’s derivation of imperatives of duty was to show how his analysis of (...)
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  • Three Kantian Routes to the Synthetic A Priori.Robert Audi - 2021 - History of Philosophy & Logical Analysis 25 (1):3-30.
    Kant influentially distinguished analytic from synthetic a priori propositions, and he took certain propositions in the latter category to be of immense philosophical importance. His distinction between the analytic and the synthetic has been accepted by many and attacked by others; but despite its importance, a number of discussions of it since at least W. V. Quine’s have paid insufficient attention to some of the passages in which Kant draws the distinction. This paper seeks to clarify what appear to be (...)
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  • The Kant-Inspired Indirect Argument for Non-Sentient Robot Rights.Tobias Flattery - 2023 - AI and Ethics.
    Some argue that robots could never be sentient, and thus could never have intrinsic moral status. Others disagree, believing that robots indeed will be sentient and thus will have moral status. But a third group thinks that, even if robots could never have moral status, we still have a strong moral reason to treat some robots as if they do. Drawing on a Kantian argument for indirect animal rights, a number of technology ethicists contend that our treatment of anthropomorphic or (...)
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  • A Defense and Development of the Volitional Self-Contradiction Interpretation.Pauline Kleingeld - 2023 - Philosophia 51 (2):505-524.
    Kant’s Formula of Universal Law (FUL) is generally believed to require you to act only on the basis of maxims that you can will without contradiction to become universal laws. In “Contradiction and Kant’s Formula of Universal Law” (2017), I have proposed to read the FUL instead as requiring that, for any maxim on which you act, you can will two things simultaneously, without volitional self-contradiction: (1) willing the maxim as your own action principle and (2) willing that it become (...)
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  • May Kantians commit virtual killings that affect no other persons?Tobias Flattery - 2021 - Ethics and Information Technology 23 (4):751-762.
    Are acts of violence performed in virtual environments ever morally wrong, even when no other persons are affected? While some such acts surely reflect deficient moral character, I focus on the moral rightness or wrongness of acts. Typically it’s thought that, on Kant’s moral theory, an act of virtual violence is morally wrong (i.e., violate the Categorical Imperative) only if the act mistreats another person. But I argue that, on Kant’s moral theory, some acts of virtual violence can be morally (...)
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  • The Volitional Self-Contradiction Interpretation of Kant’s Formula of Universal Law: A Response to Kleingeld.Michael Walschots - 2023 - Philosophia 51 (2):483-497.
    In this paper I critically engage with Pauline Kleingeld’s ‘volitional self-contradiction’ interpretation of Kant’s formula of universal law. I make three remarks: first, I seek to clarify what it means for a contradiction to be volitional as opposed to logical; second, I suggest that her interpretation might need to be closer to Korsgaard’s ‘practical contradiction’ interpretation than she thinks; and third, I suggest that more work needs to be done to explain how a volitional self-contradiction generates both a ‘contradiction in (...)
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