Results for 'freedom'

940 found
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  1. On the Transcendental Freedom of the Intellect.Colin McLear - forthcoming - Ergo: An Open Access Journal of Philosophy.
    As is well known, Kant holds that the applicability of the moral ‘ought’ depends on a kind of agent-causal freedom that is incompatible with the deterministic structure of phenomenal nature. I argue that Kant understands this determinism to threaten not just morality but the very possibility of our status as rational beings. Rational beings exemplify “cognitive control” in all of their actions, including not just rational willing and the formation of doxastic attitudes, but also more basic cognitive acts such (...)
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  2.  73
    An Asymmetrical Approach to Kant's Theory of Freedom.Benjamin Vilhauer - forthcoming - In Dai Heide and Evan Tiffany (ed.), The Idea of Freedom: New Essays on the Interpretation and Significance of Kant's Theory of Freedom.
    Asymmetry theories about free will and moral responsibility are a recent development in the long history of the free will debate. To my knowledge, Kant commentators have not yet explored the possibility of an asymmetrical reconstruction of Kant's theory of freedom, and that will be my goal here. By "free will", I mean the sort of control we would need to be morally responsible for our actions. Kant's term for it is "transcendental freedom", and he refers to the (...)
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  3. The Foundations of Conscientious Objection: Against Freedom and Autonomy.Yossi Nehushtan & John Danaher - 2018 - Jurisprudence 9 (3):541-565.
    According to the common view, conscientious objection is grounded in autonomy or in ‘freedom of conscience’ and is tolerated out of respect for the objector's autonomy. Emphasising freedom of conscience or autonomy as a central concept within the issue of conscientious objection implies that the conscientious objector should have an independent choice among alternative beliefs, positions or values. In this paper it is argued that: (a) it is not true that the typical conscientious objector has such a choice (...)
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  4. Kant’s Doctrines of Right, Law, and Freedom. Report of the Second International Summer School.Polina Bonadyseva & Alexander S. Kiselev - 2018 - Kantian Journal 37 (3):103-112.
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  5. Agency and Inner Freedom.Michael Garnett - 2017 - Noûs 51 (1):3-23.
    This paper concerns the relationship between two questions. The first is a question about inner freedom: What is it to be rendered unfree, not by external obstacles, but by aspects of oneself? The second is a question about agency: What is it to fail at being a thing that genuinely acts, and instead to be a thing that is merely acted upon, passive in relation to its own behaviour? It is widely believed that answers to the first question must (...)
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  6.  40
    Mill and Pettit on Freedom, Domination, and Freedom-as-Domination.Tim Beaumont - 2019 - Prolegomena: Journal of Philosophy 18 (1):27-50.
    Pettit endorses a ‘republican’ conception of social freedom of the person as consisting of a state of non-domination, and takes this to refute Mill’s ‘liberal’ claim that non-domineering but coercive interference can compromise social freedom of choice. This paper argues that Pettit’s interpretation is true to the extent that Mill believes that the legitimate, non-arbitrary and just coercion of would-be dominators, for the sake of preventing them from dominating others, can render them unfree to choose to do so (...)
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  7. Moral Enhancement and Moral Freedom: A Critique of the Little Alex Problem.John Danaher - 2018 - Royal Institute of Philosophy Supplement 83:233-250.
    A common objection to moral enhancement is that it would undermine our moral freedom and that this is a bad thing because moral freedom is a great good. Michael Hauskeller has defended this view on a couple of occasions using an arresting thought experiment called the 'Little Alex' problem. In this paper, I reconstruct the argument Hauskeller derives from this thought experiment and subject it to critical scrutiny. I claim that the argument ultimately fails because (a) it assumes (...)
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  8. Margaret Cavendish and Thomas Hobbes on Freedom, Education, and Women.Karen Detlefsen - 2012 - In Nancy J. Hirschmann & Joanne H. Wright (eds.), Feminist Interpretations of Thomas Hobbes. The Pennsylvania State University Press. pp. 149-168.
    In this paper, I argue that Margaret Cavendish’s account of freedom, and the role of education in freedom, is better able to account for the specifics of women’s lives than are Thomas Hobbes’ accounts of these topics. The differences between the two is grounded in their differing conceptions of the metaphysics of human nature, though the full richness of Cavendish’s approach to women, their minds and their freedom can be appreciated only if we take account of her (...)
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  9. A Transformative Theory of Religious Freedom: Promoting the Reasons for Rights.Corey Brettschneider - 2010 - Political Theory 38 (2):187-213.
    Religious freedom is often thought to protect, not only religious practices, but also the underlying religious beliefs of citizens. But what should be said about religious beliefs that oppose religious freedom itself or that deny the concept of equal citizenship? The author argues here that such beliefs, while protected against coercive sanction, are rightly subject to attempts at transformation by the state in its expressive capacities. Transformation is entailed by a commitment to publicizing the reasons and principles that (...)
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  10. Kant’s Deductions of Morality and Freedom.Owen Ware - 2017 - Canadian Journal of Philosophy 47 (1):116-147.
    It is commonly held that Kant ventured to derive morality from freedom in Groundwork III. It is also believed that he reversed this strategy in the second Critique, attempting to derive freedom from morality instead. In this paper, I set out to challenge these familiar assumptions: Kant’s argument in Groundwork III rests on a moral conception of the intelligible world, one that plays a similar role as the ‘fact of reason’ in the second Critique. Accordingly, I argue, there (...)
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  11. Fundamentality And Modal Freedom.Jennifer Wang - 2016 - Philosophical Perspectives 30 (1):397-418.
    A fundamental entity is an entity that is ‘ontologically independent’; it does not depend on anything else for its existence or essence. It seems to follow that a fundamental entity is ‘modally free’ in some sense. This assumption, that fundamentality entails modal freedom (or ‘FEMF’ as I shall label the thesis), is used in the service of other arguments in metaphysics. But as I will argue, the road from fundamentality to modal freedom is not so straightforward. The defender (...)
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  12. Freedom Without Choice: Medieval Theories of the Essence of Freedom.Tobias Hoffmann - forthcoming - In Thomas Williams (ed.), The Cambridge Companion to Medieval Ethics. Cambridge: Cambridge University Press. pp. 194-216.
    Medieval authors generally agreed that we have the freedom to choose among alternative possibilities. But most medieval authors also thought that there are situations in which one cannot do otherwise, not even will otherwise. They also thought when willing necessarily, the will remains free. The questions, then, are what grounds the necessity or contingency of the will’s acts, and – since freedom is not defined by the ability to choose – what belongs to the essential character of (...), the ratio libertatis. This article studies medieval theories of freedom without choice from William of Auxerre to William of Ockham and their background in Augustine, Anselm of Canterbury, and Bernard of Clairvaux. (shrink)
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  13. Market Freedom as Antipower.Robert S. Taylor - 2013 - American Political Science Review 107 (3):593-602.
    Historically, republicans were of different minds about markets: some, such as Rousseau, reviled them, while others, like Adam Smith, praised them. The recent republican resurgence has revived this issue. Classical liberals such as Gerald Gaus contend that neo-republicanism is inherently hostile to markets, while neo-republicans like Richard Dagger and Philip Pettit reject this characterization—though with less enthusiasm than one might expect. I argue here that the right republican attitude toward competitive markets is celebratory rather than acquiescent and that republicanism demands (...)
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  14. Counterfactuals of Freedom and the Luck Objection to Libertarianism.Robert J. Hartman - 2017 - Journal of Philosophical Research 42 (1):301-312.
    Peter van Inwagen famously offers a version of the luck objection to libertarianism called the ‘Rollback Argument.’ It involves a thought experiment in which God repeatedly rolls time backward to provide an agent with many opportunities to act in the same circumstance. Because the agent has the kind of freedom that affords her alternative possibilities at the moment of choice, she performs different actions in some of these opportunities. The upshot is that whichever action she performs in the actual-sequence (...)
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  15. Freedom of the Will and No-Self in Buddhism.Pujarini Das & Vineet Sahu - 2018 - Journal of Indian Council of Philosophical Research 35 (1):121-138.
    The Buddha, unlike the Upaniṣadic or Brahmanical way, has avoided the concept of the self, and it seems to be left with limited conceptual possibilities for free will and moral responsibility. Now, the question is, if the self is crucial for free will, then how can free will be conceptualized in the Buddhist ‘no-self’ (anattā) doctrine. Nevertheless, the Buddha accepts a dynamic notion of cetanā (intention/volition), and it explicitly implies that he rejects the ultimate or absolute freedom of the (...)
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  16. Kant on Moral Freedom and Moral Slavery.David Forman - 2012 - Kantian Review 17 (1):1-32.
    Kant’s account of the freedom gained through virtue builds on the Socratic tradition. On the Socratic view, when morality is our end, nothing can hinder us from attaining satisfaction: we are self-sufficient and free since moral goodness is (as Kant says) “created by us, hence is in our power.” But when our end is the fulfillment of sensible desires, our satisfaction requires luck as well as the cooperation of others. For Kant, this means that happiness requires that we get (...)
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  17. Freedom, Dialectic and Philosophical Anthropology.Craig Reeves - 2013 - Journal of Critical Realism 12 (1):13-44.
    In this article I present an original interpretation of Roy Bhaskar’s project in Dialectic: The Pulse of Freedom. His major move is to separate an ontological dialectic from a critical dialectic, which in Hegel are laminated together. The ontological dialectic, which in Hegel is the self-unfolding of spirit, becomes a realist and relational philosophical anthropology. The critical dialectic, which in Hegel is confined to retracing the steps of spirit, now becomes an active force, dialectical critique, which interposes into the (...)
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  18. Why Animals Have an Interest in Freedom.Andreas T. Schmidt - 2015 - Historical Social Research 40 (4):92-109.
    Do non-human animals have an interest in sociopolitical freedom? Cochrane has recently taken up this important yet largely neglected quest ion. He argues that animal freedom is not a relevant moral concern in itself, because animals have a merely instrumental but not an intrinsic interest in freedom (Cochrane 2009a, 2012). This paper will argue that even if animals have a merely instrumental interest in freedom, animal freedom should nonetheless be an important goal for our relationships (...)
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  19. Is the Market a Sphere of Social Freedom?Timo Jütten - 2015 - Critical Horizons 16 (2):187-203.
    In this paper I examine Axel Honneth’s normative reconstruction of the market as a sphere of social freedom in his 2014 book, Freedom’s Right. Honneth’s position is complex: on the one hand, he acknowledges that modern capitalist societies do not realise social freedom; on the other hand, he insists that the promise of social freedom is implicit in the market sphere. In fact, the latter explains why modern subjects have seen capitalism as legitimate. I will reconstruct (...)
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  20.  58
    Self-Determination Vs. Freedom for God and the Angels: A Problem with Anselm's Theory of Free Will.Michael Barnwell - 2018 - The Saint Anselm Journal 14 (1):13-32.
    Anselm is known for offering a distinctive definition of freedom of choice as “the ability of preserving uprightness of will for its own sake.” When we turn to Anselm’s account of the devil’s fall in De Casu Diaboli, however, this idiosyncratic understanding of freedom is not at the forefront. In that text, Anselm seemingly assumes a traditional understanding of free will defined in terms of alternative possibilities for the angels. These alternative possibilities must be present so the angels (...)
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  21.  63
    Wedding Cakes and Muslims: Religious Freedom and Politics in Contemporary American Legal Practice.Jon Mahoney - 2019 - Politologija 1:25-36.
    This paper offers a critical examination of two recent American Supreme Court verdicts, Masterpiece Cake Shop v Colorado Civil Rights Commission and Trump v Hawaii. In Masterpiece the Court ruled against the state of Colorado on grounds that religious bias on the part of state officials undermines government’s authority to enforce a policy that might otherwise be constitutional. In Trump the Court ruled in favor of an executive order severely restricting immigration from seven countries, five of which are Muslim majority. (...)
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  22. 'Dismantling the Master's House': Freedom as Ethical Practice in Robert Brandom and Michel Foucault.Jason Springs - 2009 - Journal of Religious Ethics 37 (3):419-448.
    This article makes a case for the capacity of "social practice" accounts of agency and freedom to criticize, resist, and transform systemic forms of power and domination from within the context of religious and political practices and institutions. I first examine criticisms that Michel Foucault's analysis of systemic power results in normative aimlessness, and then I contrast that account with the description of agency and innovative practice that pragmatist philosopher Robert Brandom identifies as "expressive freedom." I argue that (...)
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  23. The Idea of Freedom and Moral Cognition in Groundwork III.Sergio Tenenbaum - 2012 - Philosophy and Phenomenological Research 84 (3):555-589.
    Kant’s views on the relation between freedom and moral law seem to undergo a major, unannounced shift. In the third section of the Groundwork, Kant seems to be using the fact that we must act under the idea of freedom as a foundation for the moral law. However, in the Critique of Practical Reason, Kant claims that our awareness of our freedom depends on our awareness of the moral law. I argue that the apparent conflict between the (...)
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  24. Two Millian Arguments: Using Helen Longino’s Approach to Solve the Problems Philip Kitcher Targeted with His Argument on Freedom of Inquiry.Jaana Eigi - 2012 - Studia Philosophica Estonica 5 (1):44-63.
    Philip Kitcher argued that the freedom to pursue one's version of the good life is the main aim of Mill's argument for freedom of expression. According to Kitcher, in certain scientific fields, political and epistemological asymmetries bias research toward conclusions that threaten this most important freedom of underprivileged groups. Accordingly, Kitcher claimed that there are Millian grounds for limiting freedom of inquiry in these fields to protect the freedom of the underprivileged. -/- I explore Kitcher's (...)
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  25. Biopower, Governmentality, and Capitalism Through the Lenses of Freedom: A Conceptual Enquiry.Ali M. Rizvi - 2012 - Pakistan Business Review 14 (3):490-517.
    In this paper I propose a framework to understand the transition in Foucault’s work from the disciplinary model to the governmentality model. Foucault’s work on power emerges within the general context of an expression of capitalist rationality and the nature of freedom and power within it. I argue that, thus understood, Foucault’s transition to the governmentality model can be seen simultaneously as a deepening recognition of what capitalism is and how it works, but also as a recognition of the (...)
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  26. Time and Ambiguity: Reassessing Merleau-Ponty on Sartrean Freedom.William Wilkerson - 2010 - Journal of the History of Philosophy 48 (2):pp. 207-234.
    Argues that standard interpretations of Merleau-Ponty's criticisms of Sartrean freedom fail and presents an alternative interpretation that argues that the fundamental issue concerns their different theories of time.
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  27. Meditation and Mental Freedom: A Buddhist Theory of Free Will.Rick Repetti - 2010 - Journal of Buddhist Ethics 17:166-212.
    I argue for a possible Buddhist theory of free will that combines Frankfurt's hierarchical analysis of meta-volitional/volitional accord with elements of the Buddhist eightfold path that prescribe that Buddhist aspirants cultivate meta-volitional wills that promote the mental freedom that culminates in enlightenment, as well as a causal/functional analysis of how Buddhist meditative methodology not only plausibly makes that possible, but in ways that may be applied to undermine Galen Strawson's impossibility argument, along with most of the other major arguments (...)
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  28. Adorno on Kant, Freedom and Determinism.Timo Jütten - 2012 - European Journal of Philosophy 20 (4):548-574.
    In this paper I argue that Adorno's metacritique of freedom in Negative Dialectics and related texts remains fruitful today. I begin with some background on Adorno's conception of ‘metacritique’ and on Kant's conception of freedom, as I understand it. Next, I discuss Adorno's analysis of the experiential content of Kantian freedom, according to which Kant has reified the particular social experience of the early modern bourgeoisie in his conception of unconditioned freedom. Adorno argues against this conception (...)
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  29.  93
    ‘All is Foreseen, and Freedom of Choice is Granted’: A Scotistic Examination of God's Freedom, Divine Foreknowledge and the Arbitrary Use of Power.Liran Shia Gordon - 2019 - Heythrop Journal 60 (5):711-726.
    Following an Open conception of Divine Foreknowledge, that holds that man is endowed with genuine freedom and so the future is not definitely determined, it will be claimed that human freedom does not limit the divine power, but rather enhances it and presents us with a barrier against arbitrary use of that power. This reading will be implemented to reconcile a well-known quarrel between two important interpreters of Duns Scotus, Allan B. Wolter and Thomas Williams, each of whom (...)
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  30. Freedom, Knowledge and Affection: Reply to Hogan.Nicholas Stang - 2013 - Kantian Review 18 (1):99-106.
    In a recent paper, Desmond Hogan aims to explain how Kant could have consistently held that noumenal affection is not only compatible with noumenal ignorance but also with the claim that experience requires causal affection of human cognitive agents by things in themselves. Hogan's argument includes the premise that human cognitive agents have empirical knowledge of one another's actions. Hogan's argument fails because the premise that we have empirical knowledge of one another's actions is ambiguous. On one reading, the argument (...)
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  31. Existential Humanism and Moral Freedom in Simone de Beauvoir's Ethics.Tove Pettersen - 2015 - In Tove Pettersen Annlaug Bjørsnøs (ed.), Simone de Beauvoir – A Humanist Thinker. Brill/Rodopi. pp. 69-91.
    In "Existential Humanism and Moral Freedom in Simone de Beauvoir's Ethics" Tove Pettersen elucidates the close connection between Beauvoir’s ethics and humanism, and argues that her humanism is an existential humanism. Beauvoir’s concept of freedom is inspected, followed by a discussion of her reasons for making moral freedom the leading normative value, and her claim that we must act for humanity. In Beauvoir’s ethics, freedom is not reserved for the elite, but understood as everyone being “able (...)
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  32. Stoic Conceptions of Freedom and Their Relation to Ethics.Susanne Bobzien - 1997 - Bulletin of the Institute of Classical Studies 41 (S68):71-89.
    ABSTRACT: In contemporary discussions of freedom in Stoic philosophy we often encounter the following assumptions: (i) the Stoics discussed the problem of free will and determinis; (ii) since in Stoic philosophy freedom of the will is in the end just an illusion, the Stoics took the freedom of the sage as a substitute for it and as the only true freedom; (iii) in the c. 500 years of live Stoic philosophical debate, the Stoics were largely concerned (...)
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  33.  87
    Libraries, Electronic Resources, and Privacy: The Case for Positive Intellectual Freedom.Alan Rubel - 2014 - Library Quarterly 84 (2):183-208.
    Public and research libraries have long provided resources in electronic formats, and the tension between providing electronic resources and patron privacy is widely recognized. But assessing trade-offs between privacy and access to electronic resources remains difficult. One reason is a conceptual problem regarding intellectual freedom. Traditionally, the LIS literature has plausibly understood privacy as a facet of intellectual freedom. However, while certain types of electronic resource use may diminish patron privacy, thereby diminishing intellectual freedom, the opportunities created (...)
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  34. Gruesome Freedom: The Moral Limits of Non-Constraint.John Lawless - 2018 - Philosophers' Imprint 18.
    Many philosophers conceive of freedom as non-interference. Such conceptions unify two core commitments. First, they associate freedom with non-constraint. And second, they take seriously a distinction between the interpersonal and the non-personal. As a result, they focus our attention exclusively on constraints attributable to other people’s choices – that is, on interference. I argue that these commitments manifest two distinct concerns: first, for a wide range of options; and second, for other people’s respect. However, construing freedom as (...)
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  35. Evil, Freedom and Heaven.Simon Cushing - 2018 - In Heaven and Philosophy. Lanham: Lexington. pp. 201-230.
    By far the most respected response by theists to the problem of evil is some version of the free will defense, which rests on the twin ideas that God could not create humans with free will without them committing evil acts, and that freedom is of such value that it is better that we have it than that we be perfect yet unfree. If we assume that the redeemed in heaven are impeccable, then the free will defense faces what (...)
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  36. Republican Freedom and the Rule of Law.Christian List - 2006 - Politics, Philosophy and Economics 5 (2):201-220.
    At the core of republican thought, on Philip Pettit’s account, lies the conception of freedom as non-domination, as opposed to freedom as noninterference in the liberal sense. I revisit the distinction between liberal and republican freedom and argue that republican freedom incorporates a particular rule-of-law requirement, whereas liberal freedom does not. Liberals may also endorse such a requirement, but not as part of their conception of freedom itself. I offer a formal analysis of this (...)
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  37.  79
    Four Facets of Privacy and Intellectual Freedom in Licensing Contracts for Electronic Journals.Alan Rubel & Mei Zhang - 2015 - College and Research Libraries 4 (76):427-449.
    This is a study of the treatment of library patron privacy in licenses for electronic journals in academic libraries. We begin by distinguishing four facets of privacy and intellectual freedom based on the LIS and philosophical literature. Next, we perform a content analysis of 42 license agreements for electronic journals, focusing on terms for enforcing authorized use and collection and sharing of user data. We compare our findings to model licenses, to recommendations proposed in a recent treatise on licenses, (...)
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  38.  66
    Moral Bio-Enhancement, Freedom, Value and the Parity Principle.Jonathan Pugh - 2019 - Topoi 38 (1):73-86.
    A prominent objection to non-cognitive moral bio-enhancements is that they would compromise the recipient’s ‘freedom to fall’. I begin by discussing some ambiguities in this objection, before outlining an Aristotelian reading of it. I suggest that this reading may help to forestall Persson and Savulescu’s ‘God-Machine’ criticism; however, I suggest that the objection still faces the problem of explaining why the value of moral conformity is insufficient to outweigh the value of the freedom to fall itself. I also (...)
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  39. China Confronts Kant When University Students Experience the Angst of Freedom.Robert Keith Shaw - 2016 - Educational Philosophy and Theory 48 (6).
    An existential interpretation of student angst in Chinese universities raises issues of autonomy and freedom. The governance arrangements in China create a conflict for Chinese students who in their coursework are urged to become critical-minded and open-minded. In this essay, Kant’s moral theory provides access to this phenomenon. His theory of duty–rationality–autonomy–freedom relates the liberty of thought to principled action. Kantian ideals still influence western business and university practice and they become relevant in China as that country modernises. (...)
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  40.  43
    Unconscious Motives and Actions – Agency, Freedom and Responsibility.Christoph Lumer - 2019 - Frontiers in Psychology 9.
    According to many criteria, agency, intentionality, responsibility and freedom of decision, require conscious decisions. Freud already assumed that many of our decisions are influenced by dynamically unconscious motives or that we even perform unconscious actions based on completely unconscious considerations. Such actions might not be intentional, and perhaps not even actions in the narrow sense, we would not be responsible for them and freedom of decision would be missing. Recent psychological and neurophysiological research has added to this a (...)
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  41. Kant's Categories of Freedom.Susanne Bobzien - 2013 - In Kant - Analysen, Probleme, Kritik (English translation of 1988 article).
    ABSTRACT: A general interpretation and close textual analysis of Kant’s theory of the categories of freedom (or categories of practical reason) in his Critique of Practical Reason. My main concerns in the paper are the following: (1) I show that Kant’s categories of freedom have primarily three functions: as conditions of the possibility for actions (i) to be free, (ii) to be comprehensible as free and (iii) to be morally evaluated. (2) I show that for Kant actions, although (...)
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  42. Nietzsche, Freedom and Writing Lives.Tom Stern - 2009 - Arion 17 (1):85-110.
    Nietzsche writes a great deal about freedom throughout his work, but never more explicitly than in Twiling of the Idols, a book he described as 'my philosophy in a nutshell'. This paper offers an analysis of Nietzsche's conception freedom and the role it plays within Twilight.
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  43. When the State Speaks, What Should It Say? The Dilemmas of Freedom of Expression and Democratic Persuasion.Corey Brettschneider - 2010 - Perspectives on Politics 8 (4):1005-1019.
    Hate groups are often thought to reveal a paradox in liberal thinking. On the one hand, such groups challenge the very foundations of liberal thought, including core values of equality and freedom. On the other hand, these same values underlie the rights such as freedom of expression and association that protect hate groups. Thus a liberal democratic state that extends those protections to such groups in the name of value neutrality and freedom of expression may be thought (...)
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  44. ‘Exploding the Limits of Law’: Judgment and Freedom in Arendt and Adorno.Craig Reeves - 2009 - Res Publica 15 (2):137-164.
    In Eichmann in Jerusalem , Hannah Arendt struggled to defend the possibility of judgment against the obvious problems encountered in attempts to offer legally valid and morally meaningful judgments of those who had committed crimes in morally bankrupt communities. Following Norrie, this article argues that Arendt’s conclusions in Eichmann are equivocal and incoherent. Exploring her perspectival theory of judgment, the article suggests that Arendt remains trapped within certain Kantian assumptions in her philosophy of history, and as such sees the question (...)
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  45. Democratic Freedom of Expression.Ricardo Restrepo - 2013 - Open Journal of Philosophy 3 (3):380-390.
    This paper suggests the democratic direction in which the right of freedom of expression should be conceived and applied. In the first two sections it suggests some counter-examples to, and diagnoses of, the libertarian and liberal conceptions of freedom of expression, taking Scanlon (1972) and Scanlon (1979), respectively, to be their chief proponents. The paper suggests that these conceptions cannot take into account clear examples, like fraudulent propaganda, which should not be legal. The democratic conception takes it to (...)
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  46. Kant and the Categories of Freedom.Ralf M. Bader - 2009 - British Journal for the History of Philosophy 17 (4):799-820.
    This paper provides an account of Kant's categories of freedom, explaining how they fit together and what role they are supposed to play. My interpretation places particular emphasis on the structural features that the table of the categories of freedom shares with the table of judgements and the table of categories laid out by Kant in the Critique of Pure Reason. In this way we can identify two interpretative constraints, namely (i) that the categories falling under each heading (...)
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  47. Possibilites for Divine Freedom.Simon Kittle - 2016 - Roczniki Filozoficzne 64 (4):93-123.
    I examine three accounts of divine freedom. I argue that two recent accounts which attempt to explain God’s freedom without appealing to alternative possibilities fail. I then show how a view of divine freedom based on Robert Adams’s idea that God’s grace means he has no obligation to create the best world is able to explain how God can be free while also being perfectly good and perfectly rational.
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  48.  15
    Freedom From Responsibility: Agent-Neutral Consequentialism and the Bodhisattva Ideal.Christian Coseru - 2016 - In Rick Repetti (ed.), Buddhist Perspectives on Free Will. New York: Routledge. pp. 92-105.
    This paper argues that influential Mahāyāna ethicists, such as Śāntideva, who allow for moral rules to be proscribed under the expediency of a compassionate aim, seriously compromise the very notion of moral responsibility. The central thesis is that moral responsibility is intelligible only in relation to conceptions of freedom and human dignity that reflect a participation in, and sharing of, interpersonal relationships. The central thesis of the paper is that revisionary strategies, which seek to explain agency in event-causal terms, (...)
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  49. Negatywna wolność religijna i przekonania sekularystyczne w świetle sprawy Lautsi przeciwko Włochom [Negative Religious Freedom and Secular Thought in the Light of the Case of Lautsi v. Italy].Marek Piechowiak - 2011 - Przegląd Sejmowy 19 (5 (106)):37-68.
    The article provides an analysis of the European Court of Human Rights judgments in the case of Lautsi v. Italy (application no. 30814/06), also known as the Italian crucifix case. The applicant claimed that displaying crucifixes in the Italian State-school classrooms attended by her children was contrary to the principle of secularism, by which she wished to bring up her children, and therefore infringed her right to ensure their education and teaching in conformity with her religious and philosophical convictions, and (...)
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  50.  96
    Feeling, Not Freedom: Nietzsche Against Agency.Donovan Miyasaki - 2016 - Journal of Nietzsche Studies 47 (2):256-274.
    Despite his rejection of the metaphysical conception of freedom of the will, Nietzsche frequently makes positive use of the language of freedom, autonomy, self-mastery, self-overcoming, and creativity when describing his normative project of enhancing humanity through the promotion of its highest types. A number of interpreters have been misled by such language to conclude that Nietzsche accepts some version of compatibilism, holding a theory of natural causality that excludes metaphysical or “libertarian” freedom of the will, while endorsing (...)
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