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  1. Paternalism and Human Dignity.John Kleinig - 2017 - Criminal Law and Philosophy 11 (1):19-36.
    This paper explores the possibility that some cases of criminal paternalism might include among their justifying reasons an appeal to human dignity.
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  • The Paternalistic Principle.John Kleinig - 2016 - Criminal Law and Philosophy 10 (2):315-327.
    In this paper, I critique one aspect of Simester and von Hirsch’s, Crimes, Harms, and Wrongs—their recognition of harm and offence principles, but failure to construct a paternalistic principle, despite their willingness to countenance some small measure of criminal paternalism. Construction of such a principle would have clarified the problems of as well as the limits to criminalising paternalism.
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  • Does Beast Suffering Count for Kant: A Contextual Examination of § 17 in The Doctrine of Virtue.Heike Baranzke - 2004 - Essays in Philosophy 5 (2):4.
    Ever since Schopenhauer ́s accusation, it has been disputed whether Kant ́s few remarks concerning the ethical human-animal-relationship in the Lectures and in the Doctrine of Virtue fail to support ethical arguments on behalf of animals. One critique that plays a central role is whether Kant would have forbidden cruelty to brutes for educational purposes. In addition to these old objections, Kant ́s ethics is charged to be speciesistic by animal ethicists and animal rights philosophers at present.The following article examines (...)
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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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  • Murder and Violence in Kantian Ethics.Donald Wilson - 2018 - In Violetta L. Waibel, Margit Ruffing & David Wagner (eds.), Natur und Freiheit: Akten des XII. Internationalen Kant-Kongresses. De Gruyter. pp. 2257-2264.
    Acts of violence and murder have historically proved difficult to accommodate in standard accounts of the formula of universal law (FUL) version of Kant’s Categorical Imperative (CI). In “Murder and Mayhem,” Barbara Herman offers a distinctive account of the status of these acts that is intended to be appropriately didactic in comparison to accounts like the practical contradiction model. I argue that while Herman’s account is a promising one, the distinction she makes between coercive and non-coercive violence and her response (...)
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  • What We Owe to Ourselves: Essays on Rights and Supererogation.Daniel Muñoz - 2019 - Dissertation, MIT
    Some sacrifices—like giving a kidney or heroically dashing into a burning building—are supererogatory: they are good deeds beyond the call of duty. But if such deeds are really so good, philosophers ask, why shouldn’t morality just require them? The standard answer is that morality recognizes a special role for the pursuit of self-interest, so that everyone may treat themselves as if they were uniquely important. This idea, however, cannot be reconciled with the compelling picture of morality as impartial—the view that (...)
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  • The Moral Dimensions of Boredom: A call for research.Andreas Elpidorou - 2017 - Review of General Psychology 21 (1):30-48.
    Despite the impressive progress that has been made on both the empirical and conceptual fronts of boredom research, there is one facet of boredom that has received remarkably little attention. This is boredom's relationship to morality. The aim of this article is to explore the moral dimensions of boredom and to argue that boredom is a morally relevant personality trait. The presence of trait boredom hinders our capacity to flourish and in doing so hurts our prospects for a moral life. (...)
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  • How to Release Oneself from an Obligation: Good News for Duties to Oneself.Tim Oakley - 2017 - Australasian Journal of Philosophy 95 (1):70-80.
    In some cases, you may release someone from some obligation they have to you. For instance, you may release them from a promise they made to you, or an obligation to repay money they have borrowed from you. But most take it as clear that, if you have an obligation to someone else, you cannot in any way release yourself from that obligation. I shall argue the contrary. The issue is important because one standard problem for the idea of having (...)
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  • Self-Cultivation and Moral Choice.Julia Maskivker - 2014 - Journal of Moral Philosophy 11 (2):131-158.
    Philosophical luminaries including Aristotle, Immanuel Kant, David Hume, and John Stuart Mill have all theorized that our human capacity of reason calls us to become the best that we can be by developing our “natural abilities.” This article explores the thesis that the development of our talents is not a moral duty to oneself and suggests that it may be avoided for other reasons than failures of rationality. In the face of the opportunity-costs associated with different life-goals, resistance to developing (...)
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  • A Neo-Kantian Foundation of Corporate Social Responsibility.Wim Dubbink & Luc van Liedekerke - 2009 - Ethical Theory and Moral Practice 12 (2):117 - 136.
    'Corporate Social Responsibility (CSR) is conceptualized in many ways. We argue that one cannot be indifferent about the issue of its conceptualization. In terms of methodology, our position is that any conceptual discussion must embed CSR in political theory. With regard to substance, we link up with the discussion on whether CSR must be defined on the basis of a tripartite or a quadripartite division of business responsibilities. We share A. B. Carroll's intuition that a quadripartite division is called for (...)
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  • Rational nature as the source of value.Alison Hills - 2005 - Kantian Review 10:60-81.
    The most prominent recent interpretations of Kantian ethics place rational nature at the centre of the theory: I must respect rational nature, whether in myself or in others, because rational nature has a special status as the source of all other values. It is not obvious what it is for something to be the source of value, nor whether rational nature could play this role, but until these issues are settled the coherence of Kantian ethics is in question. In this (...)
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  • Una defensa de los deberes para con uno mismo en Kant y algunas observaciones respecto de su replanteamiento en Fichte.Vicente de Haro - 2015 - Signos Filosóficos 17 (34).
    Uno de los elementos más criticados de la Metafísica de las costumbres es el de la posibilidad de deberes éticos con uno mismo. En este artículo reviso las críticas más usuales y muestro cómo pueden refutarse desde la propia argumentación kantiana. Después señalo cómo Fichte, en su Doctrina de las costumbres, acepta los deberes con uno mismo, pero los reubica en el sistema de los deberes. Finalmente comento que la relectura fichteana parte de una confusión respecto del papel del agente (...)
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  • A Political Account of Corporate Moral Responsibility.Wim Dubbink & Jeffery Smith - 2011 - Ethical Theory and Moral Practice 14 (2):223 - 246.
    Should we conceive of corporations as entities to which moral responsibility can be attributed? This contribution presents what we will call a political account of corporate moral responsibility. We argue that in modern, liberal democratic societies, there is an underlying political need to attribute greater levels of moral responsibility to corporations. Corporate moral responsibility is essential to the maintenance of social coordination that both advances social welfare and protects citizens' moral entitlements. This political account posits a special capacity of self-governance (...)
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