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  1. No King and No Torture: Kant on Suicide and Law.Jennifer Uleman - 2016 - Kantian Review 21 (1):77-100.
    Kant’s most canonical argument against suicide, the universal law argument, is widely dismissed. This paper attempts to save it, showing that a suicide maxim, universalized, undermines all bases for practical law, resisting both the non-negotiable value of free rational willing and the ordinary array of sensuous commitments that inform prudential incentives. Suicide therefore undermines moral law governed community as a whole, threatening ‘savage disorder’. In pursuing this argument, I propose a non-teleological and non-theoretical nature – a ‘practical nature’ or moral (...)
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  • The Formula of Universal Law: A Reconstruction.Matthew Braham & Martin van Hees - 2015 - Erkenntnis 80 (2):243-260.
    This paper provides a methodologically original construction of Kant’s “Formula of Universal Law” . A formal structure consisting of possible worlds and games—a “game frame”—is used to implement Kant’s concept of a maxim and to define the two tests FUL comprises: the “contradiction in conception” and “contradiction in the will” tests. The paper makes two contributions. Firstly, the model provides a formal account of the variables that are built into FUL: agents, maxims, intentions, actions, and outcomes. This establishes a clear (...)
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  • A Contractualist Reading of Kant's Proof of the Formula of Humanity.Adam Cureton - 2013 - Kantian Review 18 (3):363-386.
    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 (...)
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  • Sense and Sensibility in Kant's Practical Agent: Against the Intellectualism of Korsgaard and Sidgwick.Julian Wuerth - 2013 - European Journal of Philosophy 21 (1):1-36.
    Drawing on a wide range of Kant's recorded thought beyond his Groundwork for the Metaphysics of Morals, this essay presents an overview of Kant's account of practical agency as embodied practical agency and argues against the intellectualized interpretations of Kant's account of practical agency presented by Christine Korsgaard and Henry Sidgwick. In both Kant's empirical-psychological and metaphysical descriptions of practical agency, he presents a recognizably human practical agent that is broader and deeper than the faculty of reason alone. This agent (...)
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  • Reasons and values.Vasilis Politis - 1997 - International Journal of Philosophical Studies 5 (3):425 – 448.
    Reasons and values Christine Korsgaard's Creating The Kingdom of Ends and The Sources of Normativity , Cambridge University Press, 1996. Pp 442. ISBN 0-521-49644-6. Price 40.
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  • (1 other version)An unconnected Heap of duties?David McNaughton - 1996 - Philosophical Quarterly 46 (185):433-447.
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  • The Market in the Kingdom of Ends.Paolo Santori - 2024 - Philosophy of Management 23 (2):239-256.
    In the literature on the Moral Limits of the Markets, Kant’s moral philosophy is often employed to assess the amoral or immoral nature of the commercial sphere. Markets and morality are antipodes since the instrumentality of market transactions excludes or undermines moral values. The kingdom of ends, where everything has either a price or a dignity, closes the door to market logic. The present paper challenges this view, which is also endorsed by business ethics authors advocating for Moral Purism. I (...)
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  • Medical ethics course for residents: A preliminary study.Sukran Sevimli - 2021 - Eubios Journal of Asian and International Bioethics Contents 7 (31):378-384.
    Purpose: The objective of this study is to determine the importance of supplementary medical ethics course for resident physicians. In this study, we assessed the current state of their knowledge of medical ethics and aimed to improve and deepen their understanding of clinical scenarios to increase their awareness of the link between the practice of medicine and ethical issues. Methods: The course was held for groups of 10-12 people for 3 days a week for a total of 6 hours. Tests (...)
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  • (1 other version)God and Kant’s Suicide Maxim.Carlo Alvaro - 2021 - Cultura 2 (18):27-53.
    Kant’s argument against suicide is widely dismissed by scholars and often avoided by teachers because it is deemed inconsistent with Kant’s moral philosophy. This paper attempts to show a way to make sense of Kant’s injunction against suicide that is consistent with his moral system. One of the strategies adopted in order to accomplish my goal is a de-secularization of Kant’s ethics. I argue that all actions of self-killing (or suicide) are morally impermissible because they are inconsistent with God’s established (...)
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  • Why Positive Duties cannot Be Derived from Kant’s Formula of Universal Law.Samuel Kahn - 2022 - Philosophia 50 (3):1189-1206.
    Ever since Hegel famously objected to Kant’s universalization formulations of the Categorical Imperative on the grounds that they are nothing but an empty formalism, there has been continual debate about whether he was right. In this paper I argue that Hegel got things at least half-right: I argue that even if negative duties (duties to omit actions or not to adopt maxims) can be derived from the universalization formulations, positive duties (duties to commit actions or to adopt maxims) cannot. The (...)
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  • Non-Inclusiveness of Kantian Ethics.Saleh Afroogh - 2020 - PhilPapers.
    In this paper, I argue that Kantian ethics is not inclusive, and his formulation of CI fails. It excludes some intuitive moral actions. I show that Kant’s formulation of categorical imperative fails in some important category of moral actions, due to the fact that its first formula (i.e., the formula of universal law ) is contingent, and doesn't necessarily obtain in all categories of moral actions. Wood in 1999 shows that the formula of universal law is incomplete, however, I argue (...)
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  • Kant and Consequentialism in Context: The Second Critique’s Response to Pistorius.Michael H. Walschots - 2021 - Archiv für Geschichte der Philosophie 103 (2):313-340.
    Commentators disagree about the extent to which Kant’s ethics is compatible with consequentialism. A question that has not yet been asked is whether Kant had a view of his own regarding the fundamental difference between his ethical theory and a broadly consequentialist one. In this paper I argue that Kant does have such a view. I illustrate this by discussing his response to a well-known objection to his moral theory, namely that Kant offers an implicitly consequentialist theory of moral appraisal. (...)
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  • On Korsgaard’s argument for Kant’s moral law.Amir Saemi - 2021 - Inquiry: An Interdisciplinary Journal of Philosophy 64 (8):773-787.
    Kant’s formula of universal law says that it is morally impermissible to act on maxims which lead to a contradiction, when universalized. Korsgaard famously argues that we should understand the contradiction involved in Kant’s formula of universal law test as practical contradiction. In her later works, Korsgaard provides an argument for the truth of Kant’s moral law from the principles that are, on her view, constitutive of human agency, including the principle of publicity, the principle of universality and the hypothetical (...)
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  • Reliability of Motivation and the Moral Value of Actions.Paula Satne - 2013 - Studia Kantiana 14:5-33.
    Kant famously made a distinction between actions from duty and actions in conformity with duty claiming that only the former are morally worthy. Kant’s argument in support of this thesis is taken to rest on the claim that only the motive of duty leads non-accidentally or reliably to moral actions. However, many critics of Kant have claimed that other motives such as sympathy and benevolence can also lead to moral actions reliably, and that Kant’s thesis is false. In addition, many (...)
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  • Is empathy an emotion?Isaura Peddis - 2018 - Dissertation, University of Birmingham
    The main aim of my thesis is to ascertain whether empathy has the required qualities of an emotion. Disagreement is rife regarding the process leading to the arousal of an emotion, which creates uncertainty as to what exactly an emotion is, and how it appears. This is the first issue I tackle in my work, as I concentrate on examining some of the significant cognitive and feeling theories of emotions. My study of these theories outlines their downsides, and I instead (...)
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  • Veganism as a Virtue: How compassion and fairness show us what is virtuous about veganism.Carlo Alvaro - 2017 - Future of Food: Journal on Food, Agriculture and Society 5 (2):16-26.
    With millions of animals brought into existence and raised for food every year, their negative impact upon the environment and the staggering growth in the number of chronic diseases caused by meat and dairy diets make a global move toward ethical veganism imperative. Typi-cally, utilitarians and deontologists have led this discussion. The purpose of this paper is to pro-pose a virtuous approach to ethical veganism. Virtue ethics can be used to construct a defense of ethical veganism by relying on the (...)
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  • Contractualism and the Significance of Perspective-Taking.Peter Timmerman - 2015 - Ethical Theory and Moral Practice 18 (5):909-925.
    Many of us think that perspective-taking is relevant to moral judgment. In this paper I claim that Scanlon’s contractualism provides an appealing and distinctive account of why this is so. Contractualism interprets our moral judgments as making claims about the reasons of individuals in various situations, reasons that we can only recognise by considering their perspectives. Contractualism thereby commits itself to the view that our capacity for moral judgment depends on our capacity for perspective-taking. I show that neither utilitarianism nor (...)
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  • A Constitutive Account of 'Rationality Requires'.Julian Fink - 2014 - Erkenntnis (4):909-941.
    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 (...)
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  • Is evil just very wrong?Todd Calder - 2013 - Philosophical Studies 163 (1):177-196.
    Is evil a distinct moral concept? Or are evil actions just very wrong actions? Some philosophers have argued that evil is a distinct moral concept. These philosophers argue that evil is qualitatively distinct from ordinary wrongdoing. Other philosophers have suggested that evil is only quantitatively distinct from ordinary wrongdoing. On this view, evil is just very wrong. In this paper I argue that evil is qualitatively distinct from ordinary wrongdoing. The first part of the paper is critical. I argue that (...)
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  • Argument from Consciousness.Saleh Afroogh - 2012 - Seven Heavens 53 (14):137-164.
    Consciousness is one of the most complex phenomena of the world. As philosophy of mind, together with psychology and cognitive sciences, developed, consciousness was seriously studied in the twentieth century. Many attempts have been made to explain the nature of this mysterious phenomenon and the way in which it has come into being; as a result, different theories have been offered about it. In this paper, a variety of naturalistic theories of consciousness have been considered, and their weakness has been (...)
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  • (1 other version)Mulla Sadra’s life and thoughts (2).Saleh Afroogh - 2015 - Journal of Philosophical Belief 4 (4):45-55.
    Sadr al-Din Muhammad b. Ibrahim b. Yahya Qawami Shirazi (ca. 1571–1636), known as Mulla Sadra, is one of the three important philosophers (with Avicenna, and Suhrawardi) in Islamic philosophy, after the period of the first prominent Islamic philosophers i.e., Averroes and al-Farabi.
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  • Loving One's Enemies: A Philosophical Assessment.Ian Anthony Davatos - 2016 - Palawan State University Journal 9 (1):70-89.
    The command to love one’s enemies (the ‘LE Principle’ as it shall henceforth be called) is one of the most striking and counterintuitive precepts that have arisen in the Christian tradition. However, it has received little philosophical scrutiny. This paper aims to fill that gap. I shall first answer two questions behind the two main concepts underlying the principle: a) what would count as an enemy; b) and what does it mean to love someone. Then, after clarifying the relevant concepts, (...)
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  • Aggressive Tax Avoidance by Managers of Multinational Companies as a Violation of Their Moral Duty to Obey the Law: A Kantian Rationale.Hansrudi Lenz - 2020 - Journal of Business Ethics 165 (4):681-697.
    Managers of multinational companies often favour an aggressive tax avoidance strategy that pushes the legal limits onto the advantage of shareholders and the disadvantage of the spirit of democratically legitimized tax laws. The public and media debate whether such aggressive behaviour is immoral. Aggressive tax avoidance is a subset of the aggressive legal interpretations potentially observable in all fields which places little weight on the will of a democratically legitimized legislation. A thorough ethical analysis based on the deontological approach of (...)
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  • Mental time-travel, semantic flexibility, and A.I. ethics.Marcus Arvan - 2023 - AI and Society 38 (6):2577-2596.
    This article argues that existing approaches to programming ethical AI fail to resolve a serious moral-semantic trilemma, generating interpretations of ethical requirements that are either too semantically strict, too semantically flexible, or overly unpredictable. This paper then illustrates the trilemma utilizing a recently proposed ‘general ethical dilemma analyzer,’ GenEth. Finally, it uses empirical evidence to argue that human beings resolve the semantic trilemma using general cognitive and motivational processes involving ‘mental time-travel,’ whereby we simulate different possible pasts and futures. I (...)
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  • Making Sense of Kant’s Formula of Universal Law: On Kleingeld’s Volitional Self-Contradiction Interpretation.Mark Timmons - 2023 - Philosophia 51 (2):463-475.
    This article examines Pauline Kleingeld’s “volitional self-contradiction” (VSC) interpretation of Kant’s formula of universal law. It begins in §1 with an outline of Kleingeld’s interpretation and then proceeds in §2 to raise some worries about how the interpretation handles Kant’s egoism example. §3 considers VSC’s handling of the false promise example comparing it in §4 with the Logical/Causal Law (LCL) interpretation, which arguably does better than its VSC competitor in handling this example. §5 deploys the LCL interpretation to consider the (...)
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  • The roots of moral autonomy.Julia Petra Friedrich - 2019 - Dissertation, Ludwig Maximilians Universität, München
    Human cooperation and group living are based on societies in which individuals not only care about their own interests but share common norms and values – such as morality and prosocial behavior. As early as the 18th century, Immanuel Kant postulated autonomy as the key to human morality. Kant explained that a rational agent with a free will would necessarily make moral – not immoral – decisions. However, the fundamental question of how moral behavior acquires normative weight remains unresolved until (...)
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  • Logical Form and Ethical Content.Songsuk Susan Hahn - 2011 - Hegel Bulletin 32 (1-2):143-162.
    Hegel's empty formalism charge is taken, virtually without exception, as a serious objection to Kant's categorical imperative and a powerful refutation of his formalist ethics. The dominant interpretation is represented by Bradley, Paton, Mill, Korsgaard, Guyer, Wood, Schneewind, Sedgwick, more recently, Freyenhagen, and others. So far, the dominant interpretation has remained powerfully influential and virtually unchallenged.However, the dominant interpretation tends to take Hegel's empty formalism in isolation from other texts in the corpus, his holistic system, and dialectical method in general. (...)
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  • Wouldn't it be Nice? Moral Rules and Distant Worlds.Abelard Podgorski - 2018 - Noûs 52 (2):279-294.
    Traditional rule consequentialism faces a problem sometimes called the ideal world objection—the worry that by looking only at the consequences in worlds where rules are universally adhered to, the theory fails to account for problems that arise because adherence to rules in the real world is inevitably imperfect. In response, recent theorists have defended sophisticated versions of rule consequentialism which are sensitive to the consequences in worlds with less utopian levels of adherence. In this paper, I argue that these attempts (...)
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  • (1 other version)Kantian Metaphysics and the Normative Force of Practical Principles.Sorin Baiasu - 2007 - Politics and Ethics Review 3 (1):37-56.
    The aim of this paper is threefold. First, I critically examine two dominant Kantian views of practical justification and argue that they cannot provide an appropriate account of the normative force of moral and political principles. Secondly, as the main reason for these unsuccessful attempts, I identify a certain interpretation of Kant's account of practical judgement. Finally, I point to some of the differences between this interpretation and Kant's own claims on practical judgement, in order to suggest an alternative approach; (...)
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  • A critique of the practical contradiction procedure for testing maxims.Shawn D. Kaplan - 2005 - Kantian Review 10:112-127.
    Emerging from the growing swell of recent literature concerning Kant's practical philosophy, one interpretation of his procedure for testing maxims has crested above others. The influential interpretation to which I refer believes that the categorical imperative guides a procedure that finds maxims impermissible when they cannot be universalized without producing a 'practical' contradiction. As a major proponent of the practical contradiction interpretation, Christine Korsgaard claims that, while there is textual support for this point of view, she is more concerned with (...)
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  • From the good will to the formula of universal law.Samuel C. Rickless - 2004 - Philosophy and Phenomenological Research 68 (3):554-577.
    In the First Section of the Groundwork of the Metaphysics of Morals, Kant argues that a good-willed person “under subjective limitations and hindrances” (G 397) is required “never to act except in such a way that [she] could also will that [her] maxim should become a universal law” (G 402).2 This requirement has come to be known as the Formula of Universal Law (FUL) version of the Categorical Imperative, an “ought” statement expressing a command of reason that “represent[s] an action (...)
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  • Eine Kantische Begründung individueller Klimapflichten.Simon Hollnaicher - 2020 - Grazer Philosophische Studien 97 (4):679-692.
    According to a well-known problem in climate ethics, individual actions cannot be wrong due to their impact on climate change since the individual act does not make a difference. By referring to the practical interpretation of the categorical imperative, the author argues that certain actions lead to a contradiction in conception in light of the climate crisis. Universalizing these actions would cause foreseeable climate impacts, making it impossible to pursue the original maxim effectively. According to the practical interpretation, such actions (...)
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  • Imprudence and Immorality: A Kantian Approach to the Ethics of Financial Risk.Tobey K. Scharding - 2015 - Business Ethics Quarterly 25 (2):243-265.
    This paper takes up recent challenges to consequentialist forms of ethically evaluating risks and explores how a non-consequentialist form of deliberation, Kantian ethics, can address questions about risk. I examine two cases concerning ethically- questionable financial risks: investing in abstruse financial instruments and investing while relying on a bailout. After challenging consequentialist evaluations of these cases, I use Kant’s distinction between morals and prudence to evaluate when the investments are immoral and when they are merely imprudent. I argue that the (...)
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  • Legislating the moral law.Andrews Reath - 1994 - Noûs 28 (4):435-464.
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  • Kant on international distributive justice.Sylvie Loriaux - 2007 - Journal of Global Ethics 3 (3):281 – 301.
    This paper concentrates on the way Kant's distinction between duties of right and duties of virtue operates at the interstate level. I argue that his Right of Nations (V ölkerrecht) can be interpreted as a duty to establish a kind of interstate distributive justice (that is, as a duty to secure states in their independence and territorial possessions), which is called for to secure domestic distributive justice and to protect individuals' freedom and private property. Or at least this is 'ideal (...)
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  • Cooperation – Kantian-style.Jan Willem Wieland - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    Should you reduce your energy consumption? Tragically enough, it may be better for you, and for everyone involved, to refrain from doing so even if you care about the climate. Given this tragedy, why cooperate? This paper defends the view that not cooperating is morally problematic because it is not universalizable (in a Kantian sense). That is, I will argue that we have universalizability-based reasons to cooperate as long as we have a preference for ‘collective success’ (e.g. a sustainable planet). (...)
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  • Hegel and Kant on rational willing: The relevance of method.Sebastian Stein - 2014 - Hegel Bulletin 35 (2):273-291.
    Hegel’s account of rational willing has recently been misrepresented by both critics and supporters who argue that the content of willing is externally received from history, social context, practices of recognition, etc. This contradicts the conceptual structure of Hegel’s notion of rational action as free individuality, according to which the difference between the willing subject and the content of willing is an internal relation of identity. Since this ‘difference within identity’ can only be grasped by speculative thinking and not through (...)
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  • Kant's compass.Jordan Howard Sobel - 1997 - Erkenntnis 46 (3):365-392.
    Can I will that my maxim becomes a universal law? . . .It would be easy to show how common human reason, with this compass, knows well how to distinguish . . . what is consistent or inconsistent with duty. (Kant, Foundations, 403–4)How exactly is this compass to work? Cases bring out connected difficulties to do, (1), with whether ''social contexts'' are to be in or out of descriptions of actions maxims would have agents do – for example, ''disarming alone'' (...)
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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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  • Individual Actions and Corporate Moral Responsibility: A (Reconstituted) Kantian Approach.Tobey Scharding - 2019 - Journal of Business Ethics 154 (4):929-942.
    This paper examines the resources of Kantian ethics to establish corporate moral responsibility. I defend Matthew Altman’s claim that Kantian ethics cannot hold corporations morally responsible for corporate malfeasance. Rather than following Altman in interpreting this inability as a reason not to use Kantian ethics, however, I argue that the Kantian framework is correct: business ethicists should not seek to hold corporations morally responsible. Instead, they should use Kantian resources to criticize the actions of individual businesspeople. I set forth a (...)
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  • (1 other version)Das Paradox des Regelfolgens in Kants Moralphilosophie.Verena Mayer - 2006 - Kant Studien 97 (3):343-368.
    1 Das Paradox des Regelfolgens Regeln im Sinne von Handlungsvorschriften setzen ihre Anwendbarkeit schon begrifflich voraus. Alle Regeln regeln mögliches Verhalten, seien es Verkehrsregeln, juridische Gesetze, mathematische und logische Verfahren, und selbst „Bedeutungs-postulate“, die festlegen, wie ein Ausdruck verständlich zu verwenden ist. Regeln ohne irgendeinen möglichen Anwendungsspielraum sind sinnlos. Dabei werden durch Regeln nicht nur mögliche Anwendungen präsupponiert, sondern umgekehrt aus gegebenen Tatsachen oder Ereignissen Regelmäßigkeiten herausgelesen, die sich in der Regel ausdrücken. Die Regel bezeichnet in diesem Sinne das „Prinzip (...)
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  • Kant on the bounds of promise making: A Mendelssohnian account.Ryan S. Kemp - 2018 - European Journal of Philosophy 27 (2):453-467.
    European Journal of Philosophy, EarlyView.
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  • Zelfdoding en de waarde van een rationeel leven.Fleur Jongepier - 2018 - Algemeen Nederlands Tijdschrift voor Wijsbegeerte 110 (4):453-472.
    Suicide and the value of a rational life In recent Kantian discussions about suicide, it is not uncommon to find relatively ‘mild’ approaches towards suicide. Even though as a rule suicide is still impermissible, some argue that there may be circumstances that can make suicide morally permissible. If a person suffers such that she cannot be considered to have a rational life any more, suicide is no longer immoral because the object of the moral duty is no longer present. In (...)
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  • Duties to Make Friends.Stephanie Collins - 2013 - Ethical Theory and Moral Practice 16 (5):907-921.
    Why, morally speaking, ought we do more for our family and friends than for strangers? In other words, what is the justification of special duties? According to partialists, the answer to this question cannot be reduced to impartial moral principles. According to impartialists, it can. This paper briefly argues in favour of impartialism, before drawing out an implication of the impartialist view: in addition to justifying some currently recognised special duties, impartialism also generates new special duties that are not yet (...)
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  • Before the rules are written: navigating moral ambiguity in performance enhancement.John Gleaves, Matthew P. Llewellyn & Tim Lehrbach - 2014 - Sport, Ethics and Philosophy 8 (1):85-99.
    In 1984, a number of US cyclists used blood transfusions to boost their performance at the Los Angeles Olympic Games. The cyclists broke no rules and dominated the Games, yet were later maligned as cheaters and dopers?they had, it seemed, violated some important norm, albeit one which was neither an official rule nor otherwise easily identifiable. Their case illustrates the moral ambiguity that arises when a performance enhancement is employed in a sport that has not addressed it. This article takes (...)
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  • (1 other version)What is the Use of the Universal Law Formula of the Categorical Imperative?Ido Geiger - 2010 - British Journal for the History of Philosophy 18 (2):271-295.
    Many of its students are first drawn to Kant's practical philosophy because it seems to promise a theory of morality both objective and practicable. Moral theory, as Kant conceives of it, must abst...
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  • Beneficence and Self-Love: A Kantian Perspective*: THOMAS E. HILL, JR.Thomas E. Hill - 1993 - Social Philosophy and Policy 10 (1):1-23.
    What, if anything, are we morally required to do on behalf of others besides respecting their rights? And why is such regard for others a reasonable moral requirement? These two questions have long been major concerns of ethical theory, but the answers that philosophers give tend to vary with their beliefs about human nature. More specifically, their answers typically depend on the position they take on a third-question: To what extent, if any, is it possible for us to act altruistically?
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  • From Self‐Respect to Respect for Others.Adam Cureton - 2013 - Pacific Philosophical Quarterly 94 (2):166-187.
    The leading accounts of respect for others usually assume that persons have a rational nature, which is a marvelous thing, so they should be respected like other objects of ‘awesome’ value. Kant's views about the ‘value’ of humanity, which have inspired contemporary discussions of respect, have been interpreted in this way. I propose an alternative interpretation in which Kant proceeds from our own rational self‐regard, through our willingness to reciprocate with others, to duties of respect for others. This strategy, which (...)
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  • Developing Capabilities: A Feminist Discourse Ethics Approach.Chad Kleist - unknown
    This dissertation attempts to preserve the central tenets of a global moral theory called “the capabilities approach” as defended by Martha Nussbaum, but to do so in a way that better realizes its own goals of identifying gender injustices and gaining cross-cultural support by providing an alternative defense of it. Capabilities assess an individual’s well-being based on what she is able to do (actions) and who she is able to be (states of existence). Nussbaum grounds her theory in the intuitive (...)
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  • (2 other versions)Mulla Sadra’s life and thoughts (1).Saleh Afroogh - 2012 - Journal of Philosophical Belief 3 (3):49-57.
    Sadr al-Din Muhammad b. Ibrahim b. Yahya Qawami Shirazi (ca. 1571–1636), known as Mulla Sadra, is one of the three important philosophers (with Avicenna, and Suhrawardi) in Islamic philosophy, after the period of the first prominent Islamic philosophers i.e., Averroes and al-Farabi.
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