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 (...) a universal law. In the present essay, I reply to comments by Mark Timmons, Michael Walschots, Paola Romero, and Stefano Lo Re. In response to their comments concerning the application of the FUL, I expand the interpretive framework of the Volitional Self-Contradiction Interpretation. I argue that Kant also constructs the diagnostic volitional self-contradiction as a contradiction between (1) willing a tested maxim to become a universal law and (2) willing what humans, qua finite rational beings, necessarily will, namely the means to their actual and possible future ends. I also clarify how the two ways in which Kant specifies the test are related. Furthermore, I clarify the relation between the Volitional Self-Contradiction interpretation and other interpretations of the FUL, in particular the ‘Practical Contradiction’ and ‘Logical Contradiction’ interpretations, as well as its difference from the Golden Rule. I also address the objection that the volitional self-contradiction is superfluous, clarify the relation between the Formula of Universal Law and the Formula of the Law of Nature, and explain why the will of an immoral agent does not contain a volitional self-contradiction of the type at issue. (shrink)

In this paper I provide a detailed account of Kant’s conception of conscience in order to answer a significant question that has recently arisen in the secondary literature: How should we understand Kant’s insistence on the infallibility of conscience? Som e commentators have tried to make sense of the claim by suggesting that conscience is a special kind of moral judgment, while others have argued that it is a kind of feeling. My contention is that neither option is helpful in (...) comprehending why and how Kant develops his ideas about conscience in this specific and peculiar way. I argue that the appropriate way to understand this conception is to establish its broader significance for Kant’s moral philosophy, together with his understanding of human moral agen cy. (shrink)

Most scholars assume that Kantian moral strength is needed only when it comes to following maxims. However, accounts based on this assumption can be challenged by Kant’s claim that virtue, as moral strength of the human will, can never become a habit because its maxims must be freely adopted in new situations. Even some accounts that are not based on this assumption fail to meet this challenge. By drawing on my interpretation of the Kantian capacity for self-control, I propose a (...) twofold account of moral strength that can accommodate Kant’s point that maxims of virtue must always be freely adopted. (shrink)

As a rule, the Kantian capacity for self-control is interpreted as a kind of tool for compelling ourselves to act on the basis of the maxims we have adopted. To the extent that we merely acknowledge its role in following already-adopted maxims, however, we fail to capture the distinctive aspect of moral self-control identified by Kant. In this paper, I propose a fuller account of the Kantian capacity for moral self-control; I do so mainly by analyzing this capacity as our (...) ability to “abstract from” various sensible impressions. This analysis shows that Kant’s conception of moral self-control involves two intimately related levels, which are subject to different criteria. Whereas the first level is connected to our ability to adopt moral maxims and requires that we abstract from all sensible impressions, the second is associated with our ability to follow these maxims and does not necessarily require this radical abstraction. (shrink)

I develop here a Kantian framework for understanding conscience in order to examine whether moral flaws of psychopaths are traceable to their dysfunctional conscience. When understood as the reflective capacity for moral self-assessment that triggers certain emotional reactions, conscience proves to be a fruitful tool for explaining psychopathic moral incompetence. First, I show how the unrealistic moral self-assessment of psychopaths affects their competence in judging moral issues and in being motivated to act morally. I then highlight how focusing on this (...) specific rational deficit of psychopaths significantly modifies the status of rationalism within the contemporary dispute as to whether psychopathy supports sentimentalism exclusively. (shrink)