Kantian Ethics Research Articles (Page 1)

ABSTRACT Responses to the environmental crisis from traditional moral and political philosophy perspectives generally suffer from two shortcomings: anthropocentrism and presentism. A deep ecology perspective that decenters the rational subjects is inconceivable from the Kantian ethical premise. However, I argue that holding on to anthropocentrism may yet offer better prospects to overcome presentism. By emphasizing the gulf between contractarian politics and his deontological ethics in Kant, I will argue that presentism cannot be resolved politically because an interest-based, contractarian community with future generations is inconceivable. Kantian ethics offers a vantage point outside of such temporal constrictions to consider the ecological crisis.

Abstract Gambling advertising has hardly been subjected to moral scrutiny, and ethical evaluation is long overdue. In this paper, I put “responsible gambling” messages of UK marketing campaigns purporting efforts by the gambling industry to encourage safer gambling to ethical scrutiny. A UK context‐based “semiotic” analysis serves as a prelude to the assessment of the moral blameworthiness of gambling advertising. Drawing mainly from Kantian deontological ethics and Ross' prima facie moral duties, a theoretical framework built upon the key issues of honesty, the avoidance of deception, non‐maleficence, and legitimacy is proposed. The semio‐ethical evaluation leads to an unambiguous verdict of moral wrongness. In addition to a novel approach combining semiotics and ethics and radical legislative implications, the study contributes to developing a better appreciation of how a higher‐order semiotic reading of textual signs used in gambling advertising can at least help mitigate the social cognitive conditioning of public perception.

The firefighting profession has increasingly become a subject of public attention, not only due to its critical role in fire suppression but also because of its expanding responsibilities in various non-fire emergencies. Simultaneously, the rapid advancement of Artificial Intelligence (AI) has sparked debates regarding its potential to replace human roles, particularly in public safety services. AI is often praised for its speed, accuracy, and efficiency in tasks such as early fire detection, real-time situational mapping, and autonomous system operations. This paper aims to examine whether AI can fully substitute the human role in firefighting or whether it is better positioned as a technological tool that enhances human capability. Employing a qualitative methodology based on literature review and philosophical reflection—including perspectives from Sartrean existentialism, Merleau-Ponty’s phenomenology, Heidegger’s philosophy of technology, and Kantian ethics—this study argues that while AI offers innovative support, it cannot replace the existential, moral, and embodied dimensions inherent in the firefighter’s profession.

Lying in politics has long been seen as both routine and destructive. While some falsehoods appear trivial, others undermine democratic processes, erode trust, and inflict significant harm on society. This essay investigates the moral, legal, and political dimensions of punishing political lies, drawing on Kantian deontological ethics, consequentialist reasoning, and theories of democratic communication. It distinguishes minor misstatements from harmful falsehoods that distort elections, public health responses, and national security. Building on Hannah Arendt’s warning about the collapse of truth and Jürgen Habermas’s emphasis on communicative integrity, the analysis shows how unchecked deception corrodes the foundations of democratic legitimacy. Although legal punishment risks overreach and potential misuse, political and social sanctions remain essential tools of accountability. By examining cases such as misinformation in the Iraq War and the COVID-19 pandemic, the essay argues that meaningful consequences for harmful lies are indispensable to maintaining truth as a shared democratic norm.

Objective: This paper is based on ethics theory, focusing on Kantian deontological ethics and Utilitarianism, attempting to study the moral ambiguous problems in when machines like me by Ian McEwan. The book raises profound ethical issues about artificial intelligence, human responsibility, and truth. Method: Machines Like Me revolves around a love triangle between a man, a woman and a robot. Reflecting on criteria for differentiating between machines and humans one relatively obvious distinction, which Mills' Machines Like Me prompts, is that between a moral quality of artificial intelligence (AI) and one of human intelligence. Artificial intelligence systems might be queried about whether they might be willing to perform specific tasks. Results: In the analogue of such robots as might today be constructible to answer such questions, and steeped in an ethical world. The ethical analogue for such robots also involves the so-called critical mind process and theory chains behind AIs giving rise to behaviour prototyped and expressed by non-violent method. Novelty: On the practical implementation plane, the question is worked on of the arguments of ethical nature: Reading of a mode of possible state of machine minds have facilitated the cybernetic vision of human minds and then enabled cybernetic Turing mind theory to work forward.

Morality in the manuscript Hikayat Prabu Anom Volume 2: A study of Immanuel Kant's deontological ethics

Abstract Martin Peterson explores a compromise between what he characterizes “textbook” Kantian ethics and utilitarianism. But what if the textbook Kantian is not in crucial respects the Kantian; indeed, what if the textbook Kantian’s duty ethics is an ethical theory purged of precisely those elements of Kantian ethical theory that not only eliminate any such drive to compromise, but even demonstrate why the quest for such a compromise might be deeply misguided? In what follows, I will take up just such an alternative interpretation of Kant, focusing in particular upon the version of this interpretation developed by Barbara Herman. I demonstrate first that on this alternative interpretation, Kantian ethical theory, although undeniably an ethics of duty, is not in Peterson’s sense a duty ethics. I then demonstrate that because Kantian ethics thus interpreted does take consequences into account, it need not compromise with utilitarianism to do so. Finally, I argue that this alternative Kantian has reasons to reject utilitarianism as a theory that appeals fundamentally to the wrong rather than the right kinds of reasons, a theory that distorts the quest in ethical theory for good reasons of the right kind.

This paper examines the intersection of philosophical ethics and economic theory through the lens of ethical consumption, proposing its transformative potential to steer democratic governance toward sustainability. As awareness of environmental and social imperatives deepens, the demand for ethically produced and environmentally responsible products disrupts traditional economic paradigms focused on utility maximization and market efficiency. This shift, driven by increased transparency, equity concerns, and a commitment to values-based consumption, prompts a critical reassessment of foundational economic assumptions.Conventional neoclassical models, with their emphasis on rational agents and market equilibrium, often neglect crucial elements of sustainability, including ecological integrity, social justice, and intergenerational ethics. In contrast, a democracy rooted in sustainability prioritizes ethical imperatives, long-term accountability, and equitable policies to foster a just future. This paper contrasts the neoclassical, market-centred approach with the growing influence of ethical consumers who prioritize sustainability and moral responsibility over sheer utility, arguing that embedding these ethical dimensions into economic frameworks is essential for creating a consumption paradigm grounded in inclusivity and ethical responsibility.Drawing from White’s Kantian-economic model of decision making (2011) and Inglehart’s theory of intergenerational value transformation (1990), the paper illuminates how evolving societal values challenge traditional economic assumptions. Through a vector bundle approach with projection mapping, the paper proposes a model that integrates Kantian moral imperatives within economic structures, accommodating both fixed moral duties and flexible ethical preferences to capture value shifts over time. This approach envisions an economy aligned with post-materialist values, fostering ethical consumption and supporting sustainable societal well-being through a responsive, value-oriented democratic order.ethical consumption, Kantian ethics, democracy, ethical preferences, intergenerational value shift, duty, Veblen effects.

Since attaining independence in 1961, Tanzania has enjoyed relative peace and stability, with comparatively low crime rates within the East African region. However, from the early 1980s onward, the country witnessed a notable increase in criminal activities, including mugging, bag snatching, vehicle assaults, armed robbery, and burglary. This paper examines the practical relevance of Kantian moral philosophy—specifically the ethics of duty—in addressing crime prevention in Tanzania. Kantian ethics asserts that moral actions stem not from social conventions or personal desires, but from rational adherence to duty. Accordingly, crime prevention may be more effectively pursued when individuals act from a rational commitment to moral law, rather than from fear of punishment or pursuit of personal gain. The study employs a qualitative approach, drawing data from books, government documents, policy papers, development plans, legal statutes, internet sources, police records, and historical materials. Findings indicate a widespread lack of public ethical awareness concerning crime and its prevention. The paper concludes that incorporating Kantian ethics into national policies, civic education, and legal frameworks can serve as a morally grounded strategy for reducing crime and promoting social responsibility in Tanzania.

Abstract In this paper I develop a Kantian alternative to effective altruism, which I call enlightened beneficence. Firstly, I argue that a Kantian framework, based on the standard of universalizability and the ideal of humanity as an end in itself, is strongly committed to impartial beneficence. In fact, Kant anticipated the idea of the expanding circle of morality as an inclusive shift toward a point of view that is universally impartial. Secondly, I propose a distinction between absolute effectiveness, aligned with utilitarian maximization, and relative effectiveness, which focuses on optimizing outcomes within given constraints and is integrated in a Kantian framework that combines value pluralism with procedural monism. I argue that while consequence evaluation is contentious at a foundational level in Kantian ethics, it is inherent in fulfilling the imperfect duty of beneficence. Kant’s practical considerations about effective aid reflect a concern for impact and evidence-based decision-making. In the third section, I will illustrate how a Kantian approach broadens the scope of global aid to include interventions that effectively improve human agency, not just people’s welfare. Finally, I argue that the intellectual sources of using reason and evidence to improve society lie in the Enlightenment movement and the rise of experimental social sciences. Enlightened beneficence can overcome some of the limitations of effective altruism by focusing on rational compassion rather than strict calculations of lives saved.

Proponents of Kantian ethics have paid relatively little attention to the question of whether – and if so, to what extent – Kantian ethics is sufficiently context-sensitive to leave room for morally permissible, different cultural ways of life. An exception to this is Katrin Flikschuh, who proposes an interpretation of Kant's ethics which she refers to as Kantian contextualism. Contrary to standard ‘universalist’ interpretations, Kantian contextualism maintains that the Categorical Imperative can give rise to ‘contextually different substantive principles’, and hence to different moralities for differently situated persons. Flikschuh takes Kantian contextualism, unlike Kantian universalism as it is standardly conceived, to be sufficiently sensitive to different ways of cultural life. In this paper, I provide several arguments for why Flikschuh’s Kantian contextualism should be rejected. Moreover, I will argue that Kantian universalism leaves ample room for cultural pluralism without having to forfeit the idea that the Categorical Imperative puts categorical, universal constraints on action.

Kant is considered one of the main theorists of Enlightenment cosmopolitanism: it reaches its apotheosis in his formulation of cosmopolitan law, accumulating practically the entire complex of ideas associated with cosmopolitanism of 18th century. However, even if cosmopolitanism was one of mainstream ideas in political thought of Enlightenment, already in the early 19th century the cosmopolitan idea faced with the idea of a nation state and local patriotism, the Enlightenment idea of world unity and world citizenship lost much of its appeal to the political thinkers of that time and their contemporaries. Nevertheless, despite significant rise of the national idea after 1789, there was no decisive break with the cosmopolitan views in the political thought in the following period of time. On the contrary, cosmopolitanism remained to be one of the most important political ideas throughout the 19th century. The main purpose of my paper is to answer the question on the role of Kant’s cosmopolitanism in the process of development of political thought in the 19th century on the example of John S. Mill’s political utilitarianism. In my paper, I will show that despite Mill’s criticism of Kantian ethics, his political philosophy shares with Kant the common pathos of Enlightenment humanism and has some important parallels with Kantian theory of cosmopolitanism. This suggests that Kant's pragmatic anthropology, his thoughts on the civil and political development of mankind, in particular his concept of world citizen, could serve as one of the sources of political ideas of utilitarianism.

Abstract I argue that Kant's Formula of Humanity should incorporate the category of treating as a mere enemy in the form of a strict prohibition against this form of mistreatment. My proposed expansion will allow Kantian ethics to account for persons being mistreated due to their instrumental disvalue or perceived danger. Treating persons as mere enemies can take the form of murder and genocide, but also of exclusion and marginalization. I explain why we need this category on top of the prohibition against treating as mere means and the broader command to treat others as ends. Moreover, I analyse the different types of mere enemies (devils and vermin) that we find in ideology and discourse leading up to some of the most disturbing moral violations. Finally, I look at the complex interplays between mere enemies and mere means.

This philosophical essay reconsiders and redefines the moral attributes, virtues, and duties of an excellent secondary school teacher, emphasizing their pivotal role in the moral development of adolescents during secondary socialization. Grounded in Kantian deontological ethics, it formulates 15 maxims as categorical imperatives to guide morally acceptable teacher behavior, focusing on their function as role models in shaping students’ moral consciousness, as informed by Kohlberg’s theory of moral development. Through a multidisciplinary approach integrating philosophy, psychology, pedagogy, sociology, and anthropology, the essay provides a comprehensive framework for understanding the complexity of the teaching profession. The results offer a foundation for future empirical studies and the development of teacher training programs to enhance educational quality.

Abstract Joseph Heath presents his market failures approach to business ethics as a happy medium between cynicism and the idealism of traditional moral theories such as Kantian ethics, which Heath believes to be incompatible with important forms of competition. The market failures approach defends some real ethical limits in business, beyond following the law, but it condones certain deviations from the norms of everyday morality in the interest of economic efficiency. On this view, a certain level of sleaziness in business is permissible and inevitable, even if it is regrettable. This article argues that Kantian ethics provides a better account of the ethics of competition than the market failures approach does. Kantian ethics is in fact compatible with competition, both on the market and in the workplace. On some key issues, notably including the issue of truthfulness and disclosure, Kantian ethics permits competitive strategies that the market failures theory forbids. Moreover, when Kantian ethics deems the reasoning behind a competitive strategy morally acceptable, it endorses the strategy without any ethical reservations. There is no reason to regard justified business practices as regrettable or sleazy.

Immanuel Kant's philosophy, celebrated for its universalist ethics, harbors a shocking paradox: his groundbreaking ideas on autonomy and cosmopolitanism coexist with deeply Eurocentric, racist, and patriarchal views. This tension raises urgent questions about the applicability of Kantian principles in contemporary debates on borders, race, and gender. This study critically examines Kant's legacy, interrogating how his moral and political frameworks, while foundational, reinforce hierarchies that marginalize non-Europeans, women, and migrants. The research objectives are threefold: (1) to analyze Kant's contradictions between universalism and exclusionary practices, (2) to assess the implications of his racial and gendered hierarchies for modern social justice movements, and (3) to explore pathways for reclaiming Kantian ethics inclusively. Using a systematic literature review of peer-reviewed works (1990–2024), the study synthesizes critiques from critical race theory, feminist philosophy, and postcolonial studies. Key findings reveal that Kant's racial theories justified colonial oppression, his gender binaries perpetuated patriarchal norms, and his cosmopolitanism neglected border violence. However, his emphasis on human dignity offers a redeemable framework for rethinking global justice. The study contributes by bridging Kantian scholarship with intersectional critiques, proposing a revised ethics that confronts historical biases while retaining universalist aspirations. By exposing these contradictions, the paper urges philosophers to reckon with Kant's legacy—not to discard it, but to transform it into a tool for equity.

Does Just War Theory go with Kantian Ethics: A Critical Study

Morality is a set of values and beliefs that continuously evolve throughout human history. Societal morality is the set of behavioral rules and principles based on value judgments such as right, wrong, good, and bad that are accepted by the majority within a society. The literature presents many theories and approaches, offering different perspectives. Durkheim's sociological approach emphasizes the role of collective consciousness and social integration in shaping moral values. Freud's psychoanalytic theory focuses on the role of the unconscious mind and childhood experiences in moral development. Kant's ethics highlight the importance of universal moral laws derived from duty and reason. Explaining these different theories and their foci enables a more comprehensive understanding of the multifaceted nature of morality. Karl Marx explains morality, which is dynamic for historical and social reasons, in terms of economic structure. According to Marx, the capitalist system corrupts human morality and leads to moral decay. This study analyzes the film "Davaro" in the context of Karl Marx's understanding of morality, in accordance with the discourse analysis model with the perspective of ideological film analysis. The discourses in the film, selected through purposive sampling, are analyzed within the thematic framework of power, class, interests, social structures, deception, exploitation, social order, and morality. The assumption of the study is that the social moral elements in the movie "Davaro" align with the Marxist understanding of morality. This study is deemed important as it aims to contribute to the understanding of morality in Turkish cinema. In the movie "Davaro," economic-based relationships weaken, deteriorate, and sometimes ignore moral values, according to the study. Individual and social interactions disregard Turkish cultural values when economic interests and class power balances shift.

PurposeDrawing upon a circular model proposition, Kantian ethics is employed to explore how ethical considerations within AI translate into concrete actions that prioritize transparency, privacy, inclusivity and equality. Additionally, agency theory is applied to understand the relevance of fairness in the interactions between agents, principals and algorithmic systems, particularly in the creation of value through digital platforms.Design/methodology/approachA review of literature on ethical concerns within the AI ecosystem is conducted, proposing a unifying ethical principle and standards. The circular model for ethics in action is then developed, emphasising the responsible use of AI and its role in capturing and creating social value, ultimately contributing to sustainable organizational outcomes. The model also highlights key drivers that shape the ethical framing of AI, as well as the influence of the institutional context on its adoption and effectiveness.FindingsResponsible use of AI positively affects organizational performance and the digital ecosystem via the psychological mechanism of ethical identity. Ethical standards and regulations are the global requirements for the AI ecosystem that are required for achieving a sustainable digital society.Research limitations/implicationsThis study contributes to a comprehensive understanding of the responsible use of AI’s and its practical and theoretical implications for organizations in the current digital ecosystem. Lack of global understanding, awareness and implementation of ethical practice in the AI ecosystem is not yet developed and practice. Future researchers can design a cross-border ethical framework to overcome these limitations. Organizations targeting to increase responsible digital interactions can benefit from maintaining ethical principles through responsible labourers, leaders and all stakeholders involved in the ecosystem.Practical implicationsThis study offers practical guidance for businesses, policymakers and AI practitioners on the ethical use of AI. It emphasizes the need for robust data governance, a “human-first” approach focusing on privacy and accountability and alignment with ethical standards. Given AI’s global reach, international cooperation and standard-setting are essential to navigate diverse regulatory and cultural contexts. The paper also highlights the importance of ethics education for AI developers and practitioners. Investing in training that integrates technical skills with ethical awareness will help build a responsible AI workforce capable of addressing societal impacts and maintaining public trust.Social implicationsThis study underscores the urgent need for responsible AI adoption, highlighting risks such as bias, lack of transparency and privacy concerns. As AI reshapes work, decision-making and governance, its social impact grows – potentially deepening inequalities if left unchecked. The study calls for explainable, fair and inclusive AI systems guided by ethical frameworks that respect human dignity. A “human-first” approach ensures AI supports-not replaces-human agency. By fostering transparency, accountability and cultural sensitivity, organizations can build public trust, empower diverse communities and contribute to a more equitable digital future. Ethical leadership and inclusive design are essential to avoid reinforcing systemic harms.Originality/valueThis study presents an original approach to integrating ethical considerations into the development and deployment of artificial intelligence, by conceptualizing how transparency, accountability and inclusivity can be embedded throughout the AI ecosystem, fostering trust and responsible innovation. Through a comprehensive examination of ethical principles and requirements, we recommend a set of tools and strategies needed to promote ethical AI practices, mitigate risks and maximize societal benefit. Furthermore, this study serves as a roadmap for building AI systems that prioritize human collaboration and uphold fundamental values in the digital age.

International Relations discussion of the Ukraine War has revived an interest in ethical foreign policy debates that were central to the discipline in the late 1990s and early 2000s. This short article seeks to draw an important distinction in articulations of liberal idealism between the early post-cold war period and today. The key point is that liberal internationalism in the post-cold war period assumed that a liberal international order was able to literally come into being, realising the Kantian cosmopolitan imaginary. However, the realisation of a liberal international also brought a problematic sense of closure, an end to imaginaries of progress. The discussion of this crisis of modernity was often displaced to debates over globalisation and, more recently, the Anthropocene and catastrophic climate change, rather than directly referencing the international order itself. In analysing the Ukraine War as the first war articulated as enabling the repair of this closure, able to ‘un-cancel’ the future, this article seeks to bring the concerns of temporal closure and international order together. It is suggested that the drive to project a liberal futural imaginary marks a return to Kantian ethics with a clear separation between liberal ideals and the ‘evil’ of empirical reality itself.