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Books on the topic 'The categorical imperative'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Kant, Schopenhauer and morality: Recovering the categorical imperative. New York: Palgrave Macmillan, 2012.

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2

Walker, Mark Thomas. Kant, Schopenhauer and Morality: Recovering the Categorical Imperative. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230356955.

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3

The form of practical knowledge: A study of the categorical imperative. Cambridge, Mass: Harvard University Press, 2009.

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4

Okunade, Bayo. Internal party democracy and appropriate electoral attitude of political elites as categorical imperatives for Nigeria's democratic development. Abuja: Electoral Institute, 2009.

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5

Paton, H. J. The Categorical Imperative: A Study In Kant's Moral Philosophy. Kessinger Publishing, LLC, 2007.

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6

Bill, Martin. Ethical Marxism: The Categorical Imperative of Liberation (Creative Marxism). Open Court, 2007.

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7

Webber, Jonathan. The Imperative of Authenticity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198735908.003.0010.

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This chapter articulates Simone de Beauvoir’s argument for a categorical imperative of authenticity, presented across her short book Pyrrhus and Cineas and so far overlooked in existential and moral philosophy. The argument aims to derive this imperative from the very structure of human being itself. It begins from a premise that, according to existentialism, everyone must accept. This is the premise that some ends are valuable. It aims to derive from this, by a sequence of logical entailments, the conclusion that the structure of human agency is objectively valuable. If we must accept the opening premise and if the logical reasoning is sound, then it is imperative that we accept the conclusion. If successful, this argument establishes a categorical imperative that both grounds moral constraints on behaviour and establishes that our enterprises within those constraints are not absurd.

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8

1949-, Vohra Ashok, Sharma Arvind, and Miri Mrinal, eds. Dharma, the categorial imperative. New Delhi: D.K. Printworld, 2005.

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9

Variedad en la razón: Ensayos sobre Kant. Río Piedras, P.R: Editorial de la Universidad de Puerto Rico, 1992.

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10

Fieser, James. Moral Philosophy Through The Ages. McGraw-Hill Humanities/Social Sciences/Languages, 2000.

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11

Moral Philosophy through the Ages. Mountain View, California, USA: Mayfield Publishing Company, 2001.

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12

Jerryson, Michael. Buddhist Traditions and Violence. Edited by Michael Jerryson, Mark Juergensmeyer, and Margo Kitts. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199759996.013.0002.

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This chapter discusses the history of Buddhist traditions and violence, concentrating on the scriptural justifications, symbols, and actual manifestations of violence. It covers Theravada (Path of the Elders), Mahayana (Great Vehicle), and Vajrayana (Diamond Vehicle). Theravada scriptures present on occasion a categorical imperative to avoid violence. Mahayana scriptures condemn violence and hold murder as an unwholesome act (akushala). Vajrayana doctrine is perfused with texts and commentaries that reject the use of violence. The chapter then outlines the elements of violence with regard to war, punishment, and social control. Among the various examples in the scriptures lies one from its founder Siddhattha Gotama, who abandoned his own familial allegiance for the sake of reconciliation.

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13

Hollingworth, Miles. Sex and the Last Stand. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190873998.003.0005.

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And what about Heidegger and Kant and the whole history of Western philosophy? Isn’t the final metaphor for a science that doesn’t think and an imperative that is categorical the vision that we are one day going to be having sex with machines? Isn’t that how we are going to square the circle of the Western mind? For if the circle of it truly enough shows that we are predestinated rather than free, aren’t we going to have to square it by seeking out the ultimate humiliation—Then do that Kantian trick where we turn around and call that humiliation’s endurance our virtue? By going to its final extreme, we will prove our loyalty and our love. In our subjection to a tasteless, faceless, painful sex we will prove our freedom and autonomy of will.

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14

Wouter, Werner, and Gordon Geoff. Part II Approaches, Ch.25 Kant, Cosmopolitanism, and International Law. Oxford University Press, 2016. http://dx.doi.org/10.1093/law/9780198701958.003.0026.

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This chapter explores the way in which Kantian ideas have been adopted and transformed in contemporary international law and international theory, with the twofold aim of introducing some core topics on Kantian philosophy, cosmopolitanism, and international law, as well as demonstrating the importance of acknowledging different forms of cosmopolitanism at work in international law, thereby shedding new light on the ‘forgotten’ tradition of innate cosmopolitanism. The work of Kant not only occupies an important place in the history of ideas in international legal theory; his work also constitutes an enduring source of inspiration for widely diverging contemporary approaches to international law. On that note, the chapter references four core Kantian ideas incorporated in contemporary cosmopolitan thinking: the categorical imperative, the roughly contractual notion of a federation of free republics, the conception of a cosmopolitan right of hospitality, and the idea of an innate cosmopolitanism.

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15

Sensen, Oliver. Dignity. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199385997.003.0011.

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It is commonly thought that Kant introduced a new conception of dignity into philosophy. According to this interpretation, “dignity” is the name for an absolute inner value all human beings possess, and having dignity is the reason why one ought to be respected by others. This chapter argues that Kant uses a more traditional notion of dignity instead. He conceives of dignity as a special form of rank, an elevation of one thing over another. What is revolutionary in Kant’s account is his notion of autonomy, in that he grounds the requirement to respect others on a Categorical Imperative of one’s own reason. The chapter presents the general meaning of Kant’s conception of dignity, distinguishes his four main uses of this notion, analyzes his justification for the claim that all human beings should be respected, and sums up the differences between Kant’s conception of dignity and the contemporary one.

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