Kant's Moral Philosophy Research Articles

오성다도(五性茶道)의 수양론과 서양철학의 비교 연구

This study explores the philosophical system of Oseong Tea Ceremony, founded by Ahn park Jong-han, and seeks to examine its integrative potential through a comparison with Western philosophy. Oseong Tea Ceremony emphasizes moral growth and holistic human cultivation by nurturing five qualities: physicality, spirituality, sociality, individuality, and sensibility. Ahn park Jong-han merged the traditional thoughts of Confucianism, Buddhism, and Taoism to pursue inner development through tea ceremonies, which holds significant relevance in modern society. While existing research has inadequately compared Oseong Tea Ceremony with Western philosophy, this study aims to present the contemporary significance and philosophical similarities of Oseong Tea Ceremony through comparisons with plato's tripartite theory of the soul, Kant's moral philosophy, and Martin Buber's philosophy of relation. Through this analysis, the study discusses how Oseong Tea Ceremony can be established as a practical philosophy for holistic human growth.

Nilai - Nilai dalam Upacara Penti di Manggarai Ditinjau dari Perspektif Filsafat Moral Kant

Each culture has various traditional ceremonies. Traditional ceremonies become one of the entities that perpetuate a culture. Each traditional ceremony has values that want to be preserved and taught to the followers of that culture. The Penti Ceremony in the Manggarai Community, Flores, NTT is one of the pedagogical cultural activities. There are many values to be taught in the ceremony. Therefore, this paper aims to examine the important values contained in the Penti ceremony from the perspective of Immanuel Kant's moral philosophy. This research uses a qualitative approach with ethnographic methods. The results of this study show that the Penti ceremony contains philosophical values that can be interpreted from the perspective of Kant's moral philosophy, such as harmony with God and others. These positive things are important to be raised in order to become material that can be taught to the younger generation through formal and informal schools, such as local content programs.

In defense of an ordinary life Kantian view on the scope of moral requirement

This paper examines Kant's line of argumentation for the establishment of the highest principles of morality against the background of ethical naturalism. The primary problem of moral philosophy is to understand in what sense we speak of the concept of ‘morality’. Whereas the ordinary understanding of morality is that it comes from nature, Kant argues that morality comes from reason, or that it is a rational norm. Having established the highest principles and norms of morality, Kantian moral philosophy then proceeds to argue that these highest principles and norms are binding on our reality as human beings. This argument is systematically necessary for Kantian moralists. Norms are norms in the sense that they are binding in practice, and therefore the highest moral norms have to be binding in the sense that they are most necessarily binding on practical action, otherwise this would be contrary to the meaning of the highest norms themselves.

Short Story Buah Limus Murag Ku Angin by Karna Yudibrata: A Study of Immanuel Kant's Philosophy of Norms

This study aims to describe the moral philosophy contained in the Sundanese short story Buah Limus Murag ku Angin by Karna Yudibrata using Immanuel Kant's moral philosophy theory. This research uses a qualitative approach with the document method and literature study. The document method is used to find data sources that will be used, while supporting literature and readings are collected using literature study techniques. The data source in this research is the short story Buah Limus Murag ku Angin by Karna Yudibrata and the data is in the form of morality values contained in it. Then the data is analyzed and described using Immanuel Kant's moral philosophy theory, with the result that in this short story moral philosophy is observed which includes 1) morality towards god not to associate gods, in 2) morality towards the social environment includes morals of responsibility, respect for others, and good neighborliness, and in 3) morality towards oneself the results are related to morals to think positively, not indulge in excessive ego, control emotions, maintain self-esteem and authority, and wisdom in action.

Ethics-Based Information Security System Law: Immanuel Kant's Transcendental Paradigm

An ethics-based information security system based on Immanuel Kant's transcendental legal paradigm can give a strong foundation for tackling moral quandaries in AI, hacking, and information systems. Lavanya Singh highlights the necessity of instinctive ethics based on philosophical literature and presents a Kantian ethics application that adheres to the philosophical tradition. Meanwhile, Sanchita Saha et al. address ethical hacking as a method of disclosing vulnerabilities in information systems for the benefit of society, emphasizing ethical concerns in cybersecurity operations. Furthermore, Flávia Maria Santoro and Rosa Maria Esteves Moreira da Costa underline the significance of examining information systems via an ethical lens in order to negotiate conceptual conflicts and make informed judgments in delicate situations, which is consistent with Kant's moral philosophy. Using doctrinal research methodologies with legal material sources derived from literature studies and qualitative descriptive analysis. This study discovered that by incorporating Kant's concepts into information security systems, the transcendental legal paradigm may guide ethical decision making and promote responsible technological advancement. The Ethics-Based Information Security Systems Act, modeled after Immanuel Kant's Transcendental Paradigm, would prioritize universal ethical principles, respect for human autonomy, duty-bound behaviors, transparency, accountability, and a structured regulatory framework. The law will guarantee that information security is maintained not just through technological means, but also via a solid ethical foundation that respects the dignity and rights of all those concerned.

The practical philosophy of Immanuel Kant and the modern ethics of responsibility

The article deals with the practical philosophy of Immanuel Kant, its transformation in the modern ethics of responsibility and the significance of «risks and threats» for modern society. It is emphasized that in Ukraine, in particular, in the H.S. Skovoroda Institute of Philosophy of the National Academy of Sciences of Ukraine, a powerful historical-philosophical tradition of research in German classical philosophy has developed, the foundation of which is the philosophy of I. Kant. This trend gained a new development after the restoration of Ukraine's independence. Special attention was paid in the investigation to the study of Kant's moral philosophy, its important component – the categorical imperative. It is shown that Kant's practical philosophy became an important driver of the leading trends of modern philosophy in the world, which was manifested in the process of «rehabilitation of practical philosophy», which includes the philosophy of responsibility of H. Jonas, communicative philosophy and ethics of discourse. These trends prompted the search for new formulations of the categorical imperative. The relevance of Kant's practical philosophy is evident especially today, under the conditions of modern technological civilization, the destruction of the normative order in the world, and the crisis of moral guidelines. Kant's concept of the primacy of the practical (moral and ethical) mind over the theoretical, technical and instrumental mind opens up ways to solve the global problems of our time, especially in the conditions of crisis and war. Kant's anniversary coincides with a special period of Ukrainian history: the modernization of Ukrainian society, the restoration of national identity, and orientation towards universal values. This event acquires special significance in view of the Russian aggression against Ukraine. Distorting the enlightment, moral-ethical and universalistic direction of Kant's philosophy, Russian propaganda tries to use it for ideological and propaganda purposes. That is why events dedicated to Kant's anniversary are an important component in the fight against the Russian aggressor.

Damned Lies

A popular saying distinguishes lies from damned lies: this paper asks about the difference. It does so as a way of considering the variety of lies told by former President Trump and the variety of ways in which his lying was wrong. Specifically it focuses on the manipulative aspect of lies, the grave and malicious damage that a lie may do to particular person, and the ways in which lying degrades and undermines conventions associated with human communication in various specific areas of discourse. Some of these ideas are found in Kant's moral philosophy, and Kant's views on lying are examined sympathetically and in detail. Many of President Trump's lies were banal and self-serving. But they underline our sense of a common world and the importance of truth as a touchstone in politics as in everyday life. Trump's lies about the 2020 election are given special attention in light of the point that his duty was not so much to convey accurate information--we have other sources for that--but to perform the formal task of *affirming* the results in order to allow the political system to continue operating.

Kant on race and the radical evil in the human species

AbstractReligion within the Boundaries of Mere Reason remains one of the most opaque of Kant's published writings. Though this opacity belongs, partly, to the text itself, a key claim of this article is that this opacity stems also from the narrow lenses through which his readers view this text. Often read as part of Kant's moral philosophy or his universal history, the literature has thus far neglected a different vantage point on the Religion, one that does not refute the utility of these lenses but complements them. This paper places the Religion alongside parts of Kant's corpus that it is less typically paired with, namely his natural history writings—in particular, his writings on the concept of race and the development of the human races. I argue that by doing so, we can shed much light on Kant's infamous claim that there is a radical evil in the human species. More precisely, we will come to appreciate that this evil is not, as it is usually understood, a static property or fixed characteristic of human beings. Instead, radical evil concerns a dynamic, changing defect in human nature that increasingly threatens our aspirations to collective moral perfection.

Kant on Lying in Extreme Situations

Abstract A crucial issue in normative ethics concerns the morality of lying. Kant defends the view that the duty to not lie does not allow for any exceptions in practical judgments: it never is a person’s right or duty to lie. Many people abhor this view. Kantians have tried to make sense of Kant’s view (and save Kantian moral philosophy) by suggesting Kantian interpretations that are less strict. I reject the attempts to nuance the strictness of Kant’s view. I break new ground by arguing that Kant’s view is best made sense of by taking his strict stance seriously. I focus on his doctrine of virtue account against lying. Kant is not always strict on the interpretation of duties. As regards other duties he does leave (limited) room for exceptions. The strictness of the duty to not lie therefore is a special case intrinsically connected to key aspects of his fundamental philosophy. My explanation of the doctrine of virtue account starts out by focusing on the inner lie. For Kant each and every inner lie is problematic because being truthful is a condition and an integral part of the moral Denkungsart; i. e., way virtue manifests itself in the empirical world. Hence, an inner lie must be interpreted as the destruction of freedom and personhood. Kant’s doctrine of virtue view on the inner lie also implies a strict view on the outer lie. Developing this implication requires the analysis of Kant’s view on human self-knowledge and their propensity to evil.

Moralitas Tindakan Ekonomi Pedagang Pasar Kamis Sungai Manau Kabupaten Merangin Provinsi Jambi

An understanding of morality as distinguished through legality is found in Kant's moral philosophy. Based on his knowledge, morality is the similarity of nature or behavior to inner provisions or laws, namely what Kant sees as "obligations". Morality is always fulfilled if we obey the law outwardly but because we are afraid of an impact of that law outwardly, but because we know that obeying the law is an obligation. In another part, Kant said that there are two parts of the principle that make human action, such as maxims (maxime) and objective rules. Maxims are teachings that are still running subjectively, which are based on subjective vision and form the basis for action. Despite having a mind, the human being as a subject is an imperfect person, and also has passions, emotions, tastes and so on. Basically (basic values) means that the economy is useful for helping economic implementers (in this case traders) will destroy problems (moral) in their economic practices. In general, the market is interpreted as a meeting place for buyers and sellers in carrying out trading activities. However, along with the increasingly dynamic human life, the form and meaning of the market will become broader. This study uses a qualitative descriptive research type, because it seeks to clarify phenomena or events, people, objects or processes that are relevant to the Morality of Economic Actions of Traders in the Thursday Market. The object of this research is traders in the Thursday River Manau market. This study uses primary data and secondary data. Data obtained by means of observation, interviews, and documentation. The results of this study are that traders on Thursday's market understand how to trade properly, in selling we should have to do a good method and it's better for us to avoid lies that can drown us in bad things in the future.

Taking Freedom Seriously: Kantian Ethics versus the Ethics of Kant

ABSTRACT No understanding of morality has more zealous or influential defenders among academic philosophers than Kant’s. Yet as Michael Rosen demonstrates in The Shadow of God, there is a sense in which Kant’s critics take his conception of freedom more seriously nowadays than his defenders. As a result, contemporary versions of “Kantian ethics” often end up challenging what Rosen calls “the ethics of Kant,” not just the claims of rival moral theories. Rosen supports this surprising conclusion with some powerful arguments, showing that we cannot make sense of Kantian moral philosophy or its extraordinary impact on modern philosophy while detaching it from Kant’s conception of transcendental freedom. But Rosen overstates the continuity between Kant and the Idealist philosophers that he inspired. Thinkers like Schiller, Schelling, and Hegel took Kant’s concept of transcendental freedom far more seriously than defenders of Kantian ethics do today. But precisely because they did so, they felt compelled to address a whole new set of problems, which could be solved only by radically transforming the conception of freedom that they received from Kant.

Human dignity and the human personality: Developing an ideological basis for the constitutionalisation of the common law of personality

This article examines the multi-faceted nature of human dignity as a constitutional value, together with its interplay with other constitutional values, to provide an ideological basis for the constitutional development of the common law of personality with reference to Kantian moral philosophy (and other intellectual traditions). This article argues that the interplay between the multi-faceted nature of human dignity and other constitutional values such as equality, freedom and ubuntu create a constitutional objective normative value system that gives rise to certain ideals (read as interpretative norms) in respect of the human dignity and the attendant development of the common law of personality. These ideals are the universal, individualistic and collectivist ideals of the aforementioned objective normative value system (as cogent variations of Immanuel Kant’s categorical imperative as applied to the law of personality). These ideals considers the possibility of the human personality as a legal interest to promote constitutional imperatives related to the human image in the common law (as a universal ideal), the delineation of the unique characteristics of the human image (as an individualistic constitutional imperative), and the shared humanity and attendant solidarity contained in the human image (as a collectivist constitutional imperative).

On the Need for Distinctive Christian Moral Psychologies

I show how those with Kantian habits of mind—those committed to maintaining certain kinds of universality in ethics—can still get involved in the project of securing the distinctiveness of Christian ethics by highlighting parts of his moral philosophy that are amenable to this project. I first describe the interaction among James Gustafson, Stanley Hauerwas, and Samuel Wells surrounding the issue of the distinctiveness of Christian ethics, to explain why Kant is generally understood as the opponent of this project in this discourse. Then I lay out his discussions of how his moral argument for postulating divine existence can have beneficial moral-psychological results, and of how we can find moral satisfaction, the sense of pleasure in our moral strivings, as two elements in his moral philosophy that can be turned into a distinctively Christian ethics with revisions that should be allowed within the broad confines of Kantian moral philosophy. I also point out that his own answer to the question of moral satisfaction is already distinctively Christian, in that it is inspired by the Christian tenets of the imputation of righteousness and the assurance of salvation.

Prudence, Happiness and Wisdom in Kant's Moral Philosophy: the case in the Groundwork

A felicidade, para Kant, é um "ideal" da imaginação, não é um objeto da razão. é, ao invés, a satisfação de um "todo absoluto" das nossas inclinações de acordo com os planos de felicidade que desenvolvemos. Nessa medida, ela está vinculada à nossa natureza empírica como seres com sensibilidade. Mesmo que confinada desse modo, ela é um "fim necessário" por que pode ser atribuída universalmente a nós "de acordo com uma necessidade natural". A prudência em Kant está voltada para esse fim de todos nós. Portanto, ela parece ocupar uma posição intermediária na tipificação das racionalidades práticas: não é simplesmente instrumental, nem, de fato, moral. Neste texto, examino o "lugar sistemático" da felicidade em relação à moralidade como fruto da razão pura prática em face dessas posições. Eu argumento que a moralidade qualifica o desenvolvimento dos nossos planos para a felicidade através da noção de valor que é a dignidade, e também examino como isso repercute nas nossas concepções e buscas privadas pela felicidade através da exigência de uma sabedoria moralmente orientada que é ao mesmo tempo reforçada pela teoria moral. Eu analiso o argumento de Kant para tal posição oferecido principalmente na Fundamentação.

Women's Reception of Kant, 1790-1810.

This article contributes to the re-evaluation of narratives in the history of ideas that have failed to consider women's writings. The laudatory assessment of Kant as a philosophical innovator promoted by Germaine de Staël is questioned and his moral epistemology examined in relation to that of Elise Reimarus, Catharine Cockburn, Catharine Macaulay, and Isabelle de Charrière. The moral and political philosophies of the first three, grounded in natural law, are used to undermine Staël's claim that Kant's moral philosophy offers a significant advance over Locke's, a conclusion reinforced through a reading Charrière's critique of Kant.

The Kant and Race Debate: A Frederick Douglass Intervention

AbstractSamuel Fleischacker is interested in two questions that are—what he refers to as—a rephrasing of three implications Charles Mills takes away from his encounter with Kant: (1) Is Kant's moral philosophy racist at its core? and (2) Whether it is or not, how should we respond to the fact that Kant displays open racism in some of his writings when we study, teach, or try to make use of his purportedly egalitarian teachings? Frederick Douglass was an abolitionist who wrestled with similar questions regarding the liberatory and inclusive nature of emancipatory documents like the Constitution. In this essay, I want to consider Douglass's changing views on this issue and reasons behind them to think about how he might offer insights into this current debate concerning Kant and race. In doing so, I will consider to what extent Fleischacker adheres to Douglass's guidelines on this matter as he makes his case. I then offer suggestions on how to move forward.

Circumstantial and constitutive moral luck in Kant's moral philosophy

AbstractThe received view of Kant's moral philosophy is that it precludes all moral luck. But I offer a plausible interpretation according to which Kant embraces moral luck in circumstance and constitution. I interpret the unconditioned nature of transcendental freedom as a person's ability to do the right thing no matter how she is inclined by her circumstantial and constitutive luck. I argue that various passages about degrees of difficulty relating to circumstantial and constitutive luck provide a reason to accept a pro‐moral luck interpretation of Kant.

Morality: Theoretical Contrasts from Philosophy and MAC

Many schools of moral ideas have different explanations for the connotation, definition, law and application of morality. This paper aims to expound on the morality of ancient Greek philosophy and Kant’s ethics and analyze the moral theory of cooperation. From the definition and connotation, the origin, purpose and application show the moral aspects such as the differences and relations, the interdisciplinary communication and exchanges. By comparison, the authors find that philosophy discusses morality more in a speculative way, while moral cooperation theory analyzes morality from the perspective of modern science, such as biological evolution. Both ancient Greek philosophy and the theory of moral cooperation view morality from consequences, but Kant's moral philosophy is from the motivation of action. At the same time, the definition of the moral concept in the theory of moral cooperation is quite different from the views of philosophical schools. The authors think that researchers could reflect on the comparison results and seek new moral ideas and moral explanations.

Objective Imperatives: An Exploration of Kant's Moral Philosophy

Kant is hardly an unappreciated philosopher, but in Objective Imperatives, the eminent Kant scholar Ralph Walker argues persuasively that the strength of Kant's account of the objectivity of morality and his defence of free will have not been sufficiently recognised and that Kant's views about these topics may well be true, or close to it. If one asks why the force of what Kant says has not been fully realised, then Walker blames Kant himself. Though eager to put his opinions before a wide public, he had little sense of how to present his arguments in a way most people could grasp what is essential to them. ‘Kant was never very good at making his ideas clear to his readers, … The result is that the reader is almost bound to be left with a caricature of his real position’ (p. 3). In what follows, I shall endeavour to set forward Walker's analysis of these two issues, though there is much else of great value in the book, such as a painstaking analysis of the Categorical Imperative.

Rousseau and Kant on Freedom

Kantian moral philosophy can be understood as a continuation and improvement of Rousseau’s contractualism. The continuation entails the distinction between two concepts of freedom (freedom from instinct and normative freedom). By using this distinction, Kant manages to define withmore precision the object of moral philosophy and to clarify the purpose behind his reasoning. This is the improvement. To validate the central argument of this thesis, the purpose of the justification and the methodological means of Rousseau’s Second Discourse are reconstructed in the first section. The purpose of the justification consists in supporting the normative basis (as normative freedom) for the Contrat Social. The methodological means consists in a hypothetical developmental history of the human being. Rousseau shows only that this history can only be narrated when the freedom of the human being (as freedom from instinct) is presupposed. Thus the purpose of justification is missed. In the second section I show that Kant uses these two concepts of freedom to determine the object of moral philosophy. Kant distinguishes in his writings between human choice (Willkür) and the pure will (Wille). In the light of this distinction, practical norms must be understood in the form of imperatives.Additionally, this distinction makes it possible to point out the validity of practical norms. These must be unconditional and therefore categorical imperatives. On this basis, the actual goal justifying moral philosophy can be stated as follows: How are categorical imperatives to be justified?