Relevant bibliographies by topics / Kant Kant Kant, Immanuel Happiness. Virtue

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Academic literature on the topic 'Kant Kant Kant, Immanuel Happiness. Virtue'

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Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Kant Kant Kant, Immanuel Happiness. Virtue"

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Rodríguez, Yésica. "Kierkegaard y Kant: educación para la ética." Trilhas Filosóficas 11, no. 1 (2018): 125–54. http://dx.doi.org/10.25244/tf.v11i1.3036.

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Resumen: El presente artículo pretende realizar una aproximación entre los pensamientos éticos de Kant y Kierkegaard concentrándonos en los conceptos de educación y libertad. Para ello pondremos foco en el pensamiento práctico desarrollado por el filósofo alemán en el año 1790, al cual denominamos la segunda ética kantiana, y en la primera autoría kierkegaardiana, es decir, O lo uno o lo otro (1843) y El concepto de angustia (1844). Consideramos que estos dos periodos, en ambos autores, nos brindan la posibilidad de encontrar puntos de contactos que nos permiten sostener que la ética que Kierk
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Gusmian, Islah. "FILSAFAT MORAL IMMANUEL KANT: Suatu Tinjauan Paradigmatik." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 11, no. 2 (2014): 57. http://dx.doi.org/10.22515/ajpif.v11i2.1190.

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The ethics taught in Pre-Kant era was eudemonistic. Thenature of moral proposed by Kant was the awareness of the obligation,absolute obligation. But there was no relationship between obligationand happiness. Actually Kant did not reject the acts which came frompositive feelings, but rejected the acts appeared from the feelings. Kantemphasized that the real moral awareness independently appear whenthere is no natural tendensi or social habit. If a person show his/ herhonesty from the deepest of his/ her heart, then he/she has the moralvalue. There is a possibility that being honest came from th
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O'Connell, Eoin. "Happiness Proportioned to Virtue: Kant and the Highest Good." Kantian Review 17, no. 2 (2012): 257–79. http://dx.doi.org/10.1017/s1369415412000052.

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AbstractThis paper considers two contenders for the title of highest good in Kant's theory of practical reason: happiness proportioned to virtue and the maximization of happiness and virtue. I defend the ‘proportionality thesis’ against criticisms made by Andrews Reath and others, and show how it resolves a dualism between prudential and moral practical reasoning. By distinguishing between the highest good as a principle of evaluation and an object of agency, I conclude that the maximization of happiness and virtue is a corollary of the instantiation of the proportionality thesis.
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Seymour Fahmy, Melissa. "Understanding Kant’s Duty of Respect as a Duty of Virtue." Journal of Moral Philosophy 10, no. 6 (2013): 723–40. http://dx.doi.org/10.1163/17455243-4681006.

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In the Doctrine of Virtue Kant declares that “Only an end that is also a duty can be called a duty of virtue” (MS 6:383). In the same text Kant refers to the duty of respect for others as a duty of virtue. It follows that the duty of respect must correspond to some end that is also a duty. What is this end? This paper endeavors to answer this question. Though Kant explicitly identifies two obligatory ends—one’s own perfection and the happiness of others (MS 6:385)—neither is a good candidate for the end which corresponds to the duty of respect. This paper examines two plausible candidates—othe
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Stojanovic, Milan. "On impossibility to thinking despair by all its limits." Theoria, Beograd 55, no. 4 (2012): 129–38. http://dx.doi.org/10.2298/theo1204129s.

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The purpose of this essay is a discussion on relationship between virtue and (personal) happiness in Kant?s practical philosophy, regarding his concept of the greatest good, and postulate of God as an attempt of conciliation of their contradiction. And, against the Vukovic?s claim that Kant in his transcendental philosophy conveyed attributes of God to man, it would be highlighted Kant?s need of postulating God and returning again in the game; against contrary A. Kozev, the concept of Transcendent, being-in-itself, will again be interpreted as the result of Kant?s transcendental position, not
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Stein, Sebastian. "Hegel and Aristotle on Ethical Life: Duty-Bound Happiness and Determined Freedom." Hegel Bulletin 41, no. 1 (2019): 61–82. http://dx.doi.org/10.1017/hgl.2019.22.

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AbstractHegel's account of ethical life can be shown to contradict Aristotle's in two main ways: first, Hegel follows Kant in emancipating virtue/duty from the particularity associated with the content of motivational drives and with Aristotle's eudaimonia. Hegel thus rejects Aristotelian happiness as the final end of rational action and prioritizes duty. However, against Kant, Hegel unites (1) abstract duty and (2) determined drives within a speculative notion of ethical duty: rational agents find happiness in heeding duty's call. Second, Hegel follows Kant in emancipating agency's subjective
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Forman, David. "Kant on Moral Freedom and Moral Slavery." Kantian Review 17, no. 1 (2012): 1–32. http://dx.doi.org/10.1017/s1369415411000318.

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AbstractKant'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 fulfilment of sensible desires, our satisfaction requires luck as well as the cooperation of others. For Kant, this means that happiness requires that we get other people to work for our ends; and this requires, in turn, that we gain control over the thingsotherpeople val
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Smetonienė, Irena. "The Concept of Values in the Lithuanian Worldview." Vilnius University Open Series, no. 5 (December 4, 2020): 70–80. http://dx.doi.org/10.15388/vllp.2020.4.

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Although the value system has been discussed since the antiquity, the list of underlying values has not been available yet. Socrates elaborated on virtue, courage and justice, Plato was concerned about truth, goodness, wisdom, determination and temperance. Aristotle analysed ethical norms. Thomas Aquinas considered values to be perfection, which exists as absolute good. He distinguished prudence, justice, volitional morality, faith, hope and love. Jeanas-Jacquesas Rousseau tended to exalt ideas of liberty, equality, fraternity, and humanism and considered happiness, reason, sympathy to be unde
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Silva, Claudia Fidalgo da. "Felicidade." Estudos Kantianos [EK] 7, no. 2 (2020): 91–98. http://dx.doi.org/10.36311/2318-0501.2019.v7n2.08.p91.

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According to Kant, happiness [Glückseligkeit] is defined as “the condition of a rational being in the world when everything goes according to its wish and will” (KpV, AA 05: 124). As Kant suggests, no human being will ever be able to determine, with certainty, what would truly make him happy (cf. GMS, AA 04: 418). The author points to the distinction between the doctrine of happiness (related to empirical principles) and moral doctrine, stating that “it is not my happiness but the preservation of my moral integrity that is my end and also my duty” (MS-TL, AA 06: 388). Despite this distinction,
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Murphy, James Bernard. "Practical Reason and Moral Psychology in Aristotle and Kant." Social Philosophy and Policy 18, no. 2 (2001): 257–99. http://dx.doi.org/10.1017/s0265052500002983.

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For a long time, it seemed that Aristotelians and Kantians had little to say to each other. When Kant the moralist was known in the English-speaking world primarily from his Groundwork and his Critique of Practical Reason, Kant's conceptual vocabulary of “duty,” “law,” “maxim,” and “morality” appeared quite foreign to Aristotle's “virtue,” “end,” “good,” and “character.” Yet ever since philosopher Mary Gregor's Laws of Freedom, published in 1963, made Kant's The Metaphysics of Morals central to the interpretation of his ethical thought, it has become clear that such “Aristotelian” terms as vir
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Dissertations / Theses on the topic "Kant Kant Kant, Immanuel Happiness. Virtue"

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Tafani, Daniela Kant Immanuel. "Virtù e felicità in Kant /." Firenze : Olschki, 2006. http://www.loc.gov/catdir/toc/casalini05/06530907.pdf.

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Kutan, Ali Haydar. "Epicurus And Kant: A Comparison Of Their Ethical Systems." Master's thesis, METU, 2010. http://etd.lib.metu.edu.tr/upload/12612400/index.pdf.

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In this Study, the empiricist ethical system of Epicurus and idealist ethical system of Kant will be compared. Kant maintains that as Epicurus&rsquo<br>ethics regards morality as a means for the attainment of happiness, it is nothing but a self-love ethics. He, for this reason, calls Epicurean morality &ldquo<br>selfishness.&rdquo<br>According to Kant, the maxims of happiness can be known only through experience but he says, experience can never produce a law which is universal and necessary. He contends that as Epicurean ethics has happiness as its ultimate goal (i.e., the highest good), it c
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Baxley, Anne Margaret. "Kant's theory of virtue : the importance of autocracy /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2000. http://wwwlib.umi.com/cr/ucsd/fullcit?p9992378.

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Ganier, Florian. "Bien et bonheur chez Kant." Thesis, Paris Est, 2016. http://www.theses.fr/2016PESC0019/document.

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Deux conceptions de l’union du bien et du bonheur s’opposent généralement. Selon la première, avoir conscience du bien suffit pour être heureux. Et selon la seconde, avoir conscience du bonheur suffit pour être vertueux. Cette thèse montre qu’il est possible de résoudre cette opposition, par une synthèse de concepts (entre le bien et le bonheur). Pour Kant, il est possible d’unir la vertu (le bien suprême) et le bonheur, c’est-à-dire d’unir la « morale » et la vie naturelle de l’homme. Il s’agit de réaliser la destination « morale » de l’homme. Pour cela, il faut trouver un accord entre le bie
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Thomson, Cameron Matthew. "Morality, id est, worthiness to be happy : Kant's retributivism, the 'law' of unhappiness, and the eschatological reach of Kant's 'law of punishment'." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/8131.

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Throughout his work, Kant regularly glosses ‘morality’ (and cognate expressions) as ‘worthiness to be happy’ (Würdigkeit glücklich zu sein). As a rule, Kant’s commentators do not find this remarkable. Correctly understood, however, Kant’s gloss on ‘morality’ is remarkable indeed. This thesis shows why. In it, I argue that whenever we encounter Kant’s gloss, we are faced with an implicit, durable cluster of unjustified commitments; that these commitments both antedate and survive his ‘critical period’; that they are fundamentally practical in nature (i.e., that they are unexamined commitments t
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Sklar, Lisa Dawn. "Plato's Crito a deontological reading /." Orlando, Fla. : University of Central Florida, 2009. http://purl.fcla.edu/fcla/etd/CFE0002553.

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Pinheiro, Walla Alice. "The concept of happiness in Kant's moral, legal and political philosophy." Thesis, University of St Andrews, 2012. http://hdl.handle.net/10023/3547.

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This doctoral thesis analyzes the systematic role of Kant's conception of happiness in his moral, legal and political theory. Although many of his conclusions and arguments are directly or indirectly influenced by his conception of human happiness, Kant's underlying assumptions are rarely overtly discussed or given much detail in his works. Kant also provides different and apparently incompatible definitions of happiness. This research explores the domains of Kant's practical philosophy in which his conception of happiness plays a systematic role: the relation between the natural need of human
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Saunders, Josiah Paul. "Kant's Departure from Hume's Moral Naturalism." Thesis, University of Canterbury. Philosophy and Religious Studies, 2007. http://hdl.handle.net/10092/992.

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This thesis considers Kant's departure from moral naturalism. In doing so, it explores the relationship between ethics, naturalism, normativity and freedom. Throughout this exploration, I build the case that Kant's ethics of autonomy allows us to make better sense of ethics than Hume's moral naturalism. Hume believes that morality is ultimately grounded in human nature. Kant finds this understanding of ethics limiting. He insists that we are free - we can critically reflect upon our nature and (to an extent) alter it accordingly. This freedom, I contend, renders the moral naturalist's appeal
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Melim, Laura Ann. "The active contrast between virtue and obligation (Aristotle, Immanuel Kant)." Thesis, 1988. http://hdl.handle.net/1911/16369.

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This study aims to restore to virtue, as manifest in action, a central place in ethical theory, by securing for virtuous action conceptual and evaluative independence from virtuous agency, on the one hand, and morally obligatory action, on the other. An Aristotelian, rather than a Kantian or consequentialist, perspective emerges as the perspective proper to a study of virtuous action. However, in its emphasis upon actions, rather than upon the qualities of agents, this study differs from Aristotle's ethics, as well as from most contemporary writings on virtue ethics. To establish the conceptua
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Monetti, Carson. "The Unity of Happiness and Reason in Hegel." 2015. http://scholarworks.gsu.edu/philosophy_theses/161.

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In this paper, I discuss the connection between happiness and reason in the work of Herder, Kant, and Hegel. First, I consider Herder’s integration of satisfaction and rationality and Kant’s complete separation of rational imperatives from particular experience. I discuss (and partially endorse) Kant’s critique of Herder as arbitrary and overly reliant on analogy. I then turn to Hegel’s response to this debate. I argue that Hegel’s Phenomenology provides an integration of happiness (in the broad, Aristotelian sense) and reason that is not subject to the same pitfalls as Herder’s solution. I ex
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Books on the topic "Kant Kant Kant, Immanuel Happiness. Virtue"

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Carpi, Orlando. Il problema del rapporto fra virtù e felicità nella filosofia morale di Immanuel Kant. ESD, 2004.

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Virtù e felicità in Kant. L.S. Olschki, 2006.

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Making a necessity of virtue: Aristotle and Kant on virtue. Cambridge University Press, 1997.

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Perfecting virtue: New essays on Kantian ethics and virtue ethics. Cambridge University Press, 2011.

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Kant's theory of virtue: The value of autocracy. Cambridge University Press, 2010.

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Moral reflection. Palgrave Macmillan, 2009.

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1945-, Pettit Philip, and Slote Michael A, eds. Three methods of ethics: A debate. Blackwell, 1997.

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Kierkegaard and Kant on Radical Evil and the Highest Good: Virtue, Happiness, and the Kingdom of God. Palgrave Macmillan, 2014.

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Cureton, Adam, and Thomas E. Hill. Kant on Virtue. Edited by Nancy E. Snow. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199385195.013.13.

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Immanuel Kant defines virtue as a kind of strength and resoluteness of will to resist and overcome any obstacles that oppose fulfilling our moral duties. Human agents, according to Kant, owe it to themselves to strive for perfect virtue by fully committing to morality and by developing the fortitude to maintain and execute this life-governing policy, despite obstacles. This chapter reviews basic features of Kant’s conception of virtue and then discusses the role of emotions, a motive of duty, exemplars, rules, and community in a virtuous life. Kant thinks that striving to be more virtuous requ
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Kant on Reflection and Virtue. Cambridge University Press, 2018.

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Book chapters on the topic "Kant Kant Kant, Immanuel Happiness. Virtue"

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Fremstedal, Roe. "The Highest Good: Virtue, Happiness, and the Kingdom of God." In Kierkegaard and Kant on Radical Evil and the Highest Good. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137440884_6.

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"Moral Worth, Virtue, and Merit." In Kant on Freedom, Law, and Happiness. Cambridge University Press, 2000. http://dx.doi.org/10.1017/cbo9781139173339.011.

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Insole, Christopher J. "The Moral World." In Kant and the Divine. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198853527.003.0012.

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This chapter shows how central it is, for Kant, that the concept of God only comes downstream from, and after, the possibility of belief in the ‘moral world’. This moral world is the realm of freedom, wherein autonomy is possible. Only if (deterministic) space and time do not go ‘all the way down’, are freedom, and autonomy, possible. If space and time are ‘things-in-themselves’, Kant asserts, ‘then freedom cannot be saved’ (A536/B564). Only if there is a dimension of reality beyond mechanism, is end-setting, and so autonomy, and the highest good possible. Not even God could achieve the highest good in a universe without end-setting, and without freedom, because this universe would be a sort of ‘desert’ with no ‘inner value’. The sequence of thought we find, both in the second Critique, and in other texts is this: first of all, Kant identifies a need for happiness in proportion to virtue; then Kant identifies the obstacle to the realization of such happiness, which is the mechanistic and deterministic structure of nature; and then Kant moves to the solution, which involves leaning into the realm of freedom, which realm includes God. The significance of the third phase in the progression of thought (the realm of freedom) has not been sufficiently considered, it is argued, when considering the Kant’s ‘moral proof’, and the relationship, for Kant, between morality, the highest good, and God.
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Timmons, Mark. "General Ends that Are Also Duties." In Kant's Doctrine of Virtue. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190939229.003.0007.

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This chapter covers Sections IV through VIII of Kant’s dedicated introduction to The Doctrine of Virtue. Section 1 of this chapter explains that for Kant the two general ends that one has a duty to adopt are self-perfection and the happiness of others. It continues in section 2 explaining Kant’s clarification of these two concepts. The distinction between duties of right and duties of virtue is the focus of section 3. This includes a proposal for how to understand Kant’s dual distinction between narrow and wide obligation on one hand and perfect and imperfect obligation on the other. Section 4 takes up Kant’s “exposition” of the duties of self-perfection and the happiness of others. The chapter concludes with a brief summary.
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Haughness, Norman. "My Dinner with David." In The Paideia Archive: Twentieth World Congress of Philosophy. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199844829.

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According to the views expressed in this paper, influences unrelated to the conclusions of Immanuel Kant and G. E. Moore respecting what they saw as the appropriate foundation for moral systems seems to have been at work in the reactions of both to the earlier criticisms of David Hume. Building on a "recent meeting" with Hume in a pub on Princes Street in Edinburgh, I develop the suggestion that both Kant and Moore were loyal to traditional notions of an intuited, non-prudential basis for ethical injunctions. Kant, by his insistence that any morality linked only to hypothetical imperatives cannot be truly "moral," and Moore by his refusal to see the emptiness of his posited "good as simply good" which he felt must be kept free of any corrupting reference to real-world prudential constituents, thus support the foundation of ethical systems in an inner, unanalyzable moral impulse. And they do so in obedience to commitments that antedate their moral philosophies. I also claim that Hume has been misunderstood in that he did not mean to oppose the naturalistic grounding of moral systems in his famous statement disjoining is-statements from ought-statements; what he really intended was to point out the illogic of moralists who improperly pretend to derive categorical or intuited moral imperatives from real-world is-statements while denying any prudentiality or a posteriority to the transaction. Because both maintain that this simple inner moral impulse must be independent of prudential considerations in making moral decisions and judgments, Kant and Moore oppose naturalistic ethical systems which, like J.S. Mill's, suggest that this-worldly welfare and happiness are in large part coexistent with the true meaning of morality. Their position, therefore, places both of these proponents of intuitionist metaethics at odds with the principle of political social democrats that a respectable moral system must place worldly satisfactions and happiness above obedience to any putative "higher" moral law and its intuited imperatives.
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Ferrone, Vincenzo. "Hegel." In The Enlightenment, translated by Elisabetta Tarantino. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691175768.003.0003.

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This chapter examines how Georg Wilhelm Friedrich Hegel addressed the major philosophical issue of the Enlightenment—the dilemma of man— in terms of the “dialectical moment,” linking it to the theme of the self-foundation and sublation of the crisis opened by modernity. At the beginning of the nineteenth century, Hegel laid the foundations of what is known as the philosophers' Enlightenment in the name of a concept of philosophy entirely different from that of Immanuel Kant and other Enlightenment figures: he shifed the focus from the primacy of the subject to that of the spirit. Hegel placed the emphasis on the organic union of man and universe, within which eternal nature operates, rather than on an abstractly determined individual tending towards his own happiness. The chapter also considers Hegel's philosophy of unification and “conciliation.”
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Kant, Immanuel. "The Sage of Königsberg." In The Moral Argument. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190246365.003.0003.

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Better than anyone, Kant recognized the power and authority of the moral law. On that foundation he constructed two variants of the moral argument. His argument from grace pertains to whether or not the moral life is possible. Morality requires us to achieve a stand too demanding to meet on our own. Divine assistance is needed to close the resulting gap. So rationality dictates that we postulate God’s existence. Kant’s argument from providence pertains to the aforementioned rational need for happiness and virtue to cohere. Full rational commitment to morality requires that morality is a rationally stable enterprise, which entails the ultimate correspondence between virtue and (both individual and corporate) fulfillment. Without God’s existence there’s no particularly good reason to think such correspondence obtains. So rationality dictates the postulation of God’s existence.
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Joas, Hans, and Wolfgang Knöbl. "War and Peace before Sociology." In War in Social Thought, translated by Alex Skinner. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691150840.003.0002.

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This chapter provides an overview of the key arguments in the debate on war and peace carried on from the time of Thomas Hobbes up to the Napoleonic Wars between philosophers, political economists, and political thinkers. This era, which was bookended by the names of Hobbes and Carl von Clausewitz, reveals four highly disparate theoretical standpoints from which authors explored these topics. There is the power-political realist position, associated with the name of Hobbes; the utilitarian-liberal conception, directly linked with the name of Jeremy Bentham, but which undoubtedly has roots in the work of Montesquieu as well; the republican-universalist stance that goes back to Immanuel Kant, though certain arguments can be found in the work of Jean-Jacques Rousseau; and finally the position linked with the “neo-Roman understanding of history” and the associated emphasis on the ideal of virtue.
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Ferrone, Vincenzo. "Foucault." In The Enlightenment, translated by Elisabetta Tarantino. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691175768.003.0006.

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This chapter examines how Michel Foucault reformulated the philosophical issue of the Enlightenment by moving from a deliberate rereading of the Hegelian Centaur to an advocacy of the “death of man”—the extinction of a rational platform of knowledge along the lines developed by Immanuel Kant and the Enlightenment at the end of the eighteenth century. It considers Foucault's genealogical historiography, a new and original tool for the analysis of history, and his arguments against the idea of a necessary and defining connection between knowledge and virtue, which had been the core identity of the Enlightenment, the link between power and knowledge, and the rise of disciplinary violence in the history of the Western world. Finally, it explores Foucault's view that “critique is the movement by which the subject gives himself the right to question truth on its exercise of power, and to question power on its discourses of truth.”
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