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Maldonado, Dylan. "The Universal Law of Nature Formulation of the Categorical Imperative." Thesis, The University of Arizona, 2013. http://hdl.handle.net/10150/292682.
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In the
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Sensen, Oliver. "Freedom and the categorical imperative : Kant's conception of human dignity." Thesis, University of Cambridge, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.616263.
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Tozer, Geoffrey D. N. "The nature of synthetic judgements a priori and the categorical imperative." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq25966.pdf.
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Santos, Rogério do Amaral [UNIFESP]. "Kant e o problema da liberdade na fundamentação da metafísica dos costumes." Universidade Federal de São Paulo (UNIFESP), 2014. http://repositorio.unifesp.br/handle/11600/39256.
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A partir da consciência do dever, a liberdade humana deve ser entendida, segundo Kant, como condição e fundamento da lei moral. De que modo conciliar, entretanto, a liberdade das ações com a obediência a uma lei? A fim de responder a essa questão, trata-se de distinguir os conceitos kantianos de "liberdade transcendental", "liberdade prática" e "autonomia". Em linhas gerais, a liberdade transcendental depende da solução da Crítica da razão pura à terceira antinomia, operada pela distinção fenômeno/coisa em si, que torna as afirmações sobre a necessidade da natureza e sobre a liberdade da vontade proposições não contraditórias. Por sua vez, a liberdade prática, ainda de acordo com a primeira Crítica, designa aquilo que comumente se entende por livre-arbítrio, pressuposto da responsabilidade moral dos agentes. Quanto ao conceito kantiano de autonomia, ele é tematizado explicitamente, pela primeira vez, na Fundamentação da metafísica dos costumes, e apresenta-se como a terceira dentre as fórmulas principais do imperativo categórico, aquela que ―unifica em si as outras duas‖, isto é, as fórmulas da lei universal e da humanidade. Repensar, a partir de Kant, uma ética do dever, diferentemente de uma ética da virtude, e o problema da liberdade humana exige o estudo desses dois textos, escolhidos como etapas obrigatórias para quaisquer tentativas de reelaboração dessas questões tradicionais em termos contemporâneos.
According to Kant, human freedom is the ground of moral law. In what sense, however, freedom of action agrees with obedience to law? To answer this question it is necessary to distinguish Kant's concepts of "transcendental freedom", "practical freedom" and "autonomy". In the Critique of Pure Reason, transcendental freedom depends on the solution of the third antinomy. The thesis on the freedom of the will and the antithesis on the necessity of nature can be considered as non-contradictory statements by means of the distinction between phenomenon and noumenon. Still according to the first Critique, practical freedom refers to what is commonly meant by free choice, and concerns to the moral responsibility of agents. Finally, as to the Kantian concept of autonomy, it is subject of the Groundwork of the Metaphysics of Morals. It consists of the third among the three main formulas of the categorical imperative, and "unites in itself the other two", the formula of universal law and the formula of humanity. Any attempt to understand, in contemporary terms, the problem of human freedom as well as an ethics of duty require the analysis of these Kantian concepts.
5
Illies, Christian F. R. "An essay in Kantian ethics : a new interpretation and justification of the categorical imperative." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.284235.
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Zanella, Diego Carlos. "A PASSAGEM DA MORAL À RELIGIÃO EM IMMANUEL KANT." Universidade Federal de Santa Maria, 2008. http://repositorio.ufsm.br/handle/1/9050.
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Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorTo Immanuel Kant (1724-1804), moral and religion are bound up in some way, becoming different just by the fact that while moral, the duties are enacted as fundamental principles of every thinking human being, and by the fact that this one must act as a member of an ends universal system; while religion, those duties are seen as commandments of a supreme holy will, so that, the moral laws are the only ones which are in accordance with the idea of a supreme perfection. In the preface to the first edition of the Religion within the Boundaries of mere Reason Kant opens it with a claim moral is self-sufficient. Nevertheless, if morality in no way needs religion whether objectively (as regards willing) or subjectively (as regards capability), but it is self-sufficient; it is asked: why does religion consider the moral law as a commandment of a supreme holy will? Or yet, why is there a correlation between moral and religion? In this sense, its objective is to show how moral can reach its plenitude only in the absolute autonomy within the practice reason, which becomes law to itself as an unconditional and pure duty, and which can, then, indicate an inevitable relation existing between moral and religion. The connection between moral and religion, besides being fundamental and structural information of pure reason, it is the progressive recognition of a universal plan in which, despite all the liberty abuses by men, will reach in the end the highest possible degree of perfection of humankind.
Para Immanuel Kant (1724-1804), moral e religião estão ligadas de modo estreito, diferenciando-se apenas pelo fato de que na moral os deveres são praticados como princípios fundamentais de todo ser racional, e pelo fato de que esse último deve agir como membro de um sistema universal de fins, enquanto que na religião esses deveres são vistos como mandamentos de uma suprema vontade santa, pois que, as leis da moral são as únicas que estão de acordo com a idéia de uma suprema perfeição. No prólogo à primeira edição de A Religião nos Limites da simples razão (1793) Kant o abre com a afirmação de que a moral basta-se a si mesma. No entanto, se a moral de nenhum modo precisa da religião tanto objetivamente (com relação ao querer) quanto subjetivamente (com relação à capacidade) mas basta-se a si mesma; pergunta-se: porque a religião vê a lei moral como mandamento de uma suprema vontade santa? Ou ainda, porque existe uma relação entre moral e religião? Nesse sentido, o objetivo é o de mostrar como a moral atinge a sua plenitude somente na absoluta autonomia da razão prática, a qual se torna lei para si mesma como dever puro e incondicional, e que chegará então a indicar uma inevitável relação existente entre moral e religião. A conexão entre moral e religião, além de ser um dado fundamental e estrutural da razão pura, é o reconhecimento progressivo de um plano universal segundo o qual, a despeito de todos os abusos da liberdade por parte dos homens, alcançará no final o mais alto grau possível de perfeição do gênero humano.
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Mudd, Alexandra Rome. "Unity in thought and action : the categorical imperative as the common principle of reason in Kant." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609553.
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Veras, Robson Pedro. "KANT E A RELIGIÃO DA RAZÃO." Pontifícia Universidade Católica de Goiás, 2013. http://localhost:8080/tede/handle/tede/867.
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Previous issue date: 2013-12-19A pesquisa Kant e a Religião da Razão procura estabelecer um debate específico em Ciência da Religião, notadamente sobre a Religião da Razão. Para esse propósito será estabelecido uma temática específica em que elementos religiosos podem ser sistematizados e redimensionados para uma conjuntura moral. O texto foi elaborado a partir de uma interpretação que irá ser de recondução a um desdobramento do conceito sobre religião. Desse modo, a experiência religiosa do homem se mostrará como conseqüência de uma dimensão moral construída socialmente. A importância dessa análise é a de percebermos a moral e sua manifestação na religião como desdobramento do Imperativo Categórico. Desse modo, temos aqui uma proposta de demonstração da religião dentro de uma percepção racional, voltada, sobre tudo, para o cumprimento moral, da ação pelo dever e pela virtude. Para o cumprimento dessa tarefa será feita uma análise do arcabouço moral em Kant (1992), (1996) e (2011), em que a tese do autor fundamenta o argumento religioso especificamente. É com esse conjunto de argumentos que entendemos que a confirmação de qualquer hipótese que tenha o filósofo Kant como mediador epistemológico, necessita de certo redimensionamento do autor a práticas modernas. O desafio, por assim dizer, é podermos admitir a ação moral como única possibilidade do dever. Dessa forma, a pesquisa se estrutura em três capítulos: o primeiro capítulo apresenta a religião da razão, dividida, supostamente, em categorias: a Moral, a Razão, o Imperativo Categórico, descrição acerca da Justiça e o Bem e o Mal. No capítulo seguinte é apresentado o processo de recondução da religião ao fundamento da moral. Para o terceiro capítulo mostra a importância da crítica Kantiana sobre a religião para o debate do contexto das Ciências da Religião
9
Rauber, Gládis Maria. "O problema da fundamentação racional da moral e do direito em Kant." Universidade Federal de São Carlos, 2008. https://repositorio.ufscar.br/handle/ufscar/4832.
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Previous issue date: 2008-03-26Financiadora de Estudos e Projetos
This study attempts to elucidate, in a first moment, the origin and the development of the moral problem in Kantian philosophy, from the Critique of Pure Reason to the Metaphysics of Morals, and the solution that Kant gave to it. Aiming to establish the Kantian rational groundwork of moral and right, this research turns, then, to the development of the main question that permeates throughout Kantian philosophy: How are a priori synthetic judgments possible? determining the conditions of possibility of such judgments in each one of the fields, the theoretical and the practical. Our goal is to elucidate that, although the right must not be confused with moral, demanding only legal conformity, that is, non-subjective adhesion of the actions to the law, it is subordinated to the moral in the measure that this right is based on a formal universalism of the supreme criterion of the morality, that is, the categorical imperative
O presente trabalho procura mostrar, num primeiro momento, a origem e o desenvolvimento do problema moral na filosofia kantiana, desde a Crítica da Razão Pura até a Metafísica dos Costumes, e que solução o autor lhe deu. Com o objetivo de estabelecer uma fundamentação racional da moral e do direito em Kant, a pesquisa passa, então, a ser desenvolvida a partir da pergunta principal que permeia toda filosofia kantiana: como são possíveis os juízos sintéticos a priori? , determinando as condições de possibilidade desses juízos em cada um dos campos, tanto teórico quanto prático. Nosso objetivo é mostrar que, muito embora o direito não se confunda com a moral, exigindo apenas a conformidade legal, quer dizer, adesão não subjetiva das ações à lei, ele está subordinado à moral na medida em que este direito funda-se num universalismo formal do critério supremo da moralidade, qual seja, o imperativo categórico
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Santos, Junior Renato Nogueira dos. "O fundamento da moral: Schopenhauer critico de Kant." Universidade Federal de São Carlos, 2000. https://repositorio.ufscar.br/handle/ufscar/4837.
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Previous issue date: 2000-02-29Universidade Federal de Sao Carlos
The aim of this dissertation is to present Schopenhauer's Metaphysics with a view to analysing the categorical imperative, a key concept of kantian morality. Our analysis shall indicate that the reason is merely an instrument of the will, which demands a refusal of the categorical imperative and the recognition of compassion as the cornerstone of morals.
O objetivo desta dissertação é apresentar a Metafísica da Vontade de Schopenhauer, com o intuito de analisar o imperativo categórico, conceito chave da Moral de Kant. Para tanto, demonstramos a tese de que a razão não passa de um instrumento da vontade. O que implica na refutação do imperativo categórico e, no estabelecimento da compaixão como fundamento da moral.
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Cavalcante, Antonio Rodrigues. "A fundamentação do progresso moral e jurídico da humanidade em Kant." Universidade Federal da Paraíba, 2015. http://tede.biblioteca.ufpb.br:8080/handle/tede/7669.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
This dissertation deals with the fundamentals of cosmopolitan right in Immanuel Kant’s philosophical thought. As, for Kant, without cosmopolitan law to guarantee peace among nations, it is not possible to guarantee rights even among individuals, and without a guarantee of the rights among individuals, there is no exercise of freedom, Kant’s interest in cosmopolitanism reveals itself linked to the project of the Enlightenment, a project he exposes in his booklet Answer the Question: What is Enlightenment? Grounding on concepts as freedom, legality, right, justice – which, according to Kant, have their foundations a priori on human reason, being therefore recognized as such by all human race – we will approach Kant’s analyses on a concept of right able to ensure endurable peace, founded in the cosmopolitan law. This research will follow Kant’s analyses of the connections between his concept of morals – to which Enlightenment’s project of freedom is bounded – and the problem of history and cosmopolitanism in his works on political philosophy and philosophy of law. In this course, we will be dealing with important concepts of Kant's philosophy of morals, on which are based his concepts relative to law, such as autonomy, heteronomy, freedom of the will, coercion, morality and legality. These concepts will give us elements to understand the bridge from the law among individuals within the state to the establishment of a universal right, or cosmopolitan law, among the nations, a bridge that should reveal what Kant means by his concept of progress of mankind defined as moral progress.
Esta dissertação trata dos fundamentos do direito cosmopolita no pensamento de Immanuel Kant. Na medida em que, para Kant, sem um direito cosmopolita que garanta a paz entre as nações, não é possível a garantia nem mesmo dos direitos entre os indivíduos no interior dos Estados e, sem a garantia de direitos entre os indivíduos, não há exercício da liberdade, o interesse de Kant no cosmopolitismo revela-se vinculado ao projeto do Esclarecimento, que ele expõe em seu opúsculo Resposta à Pergunta: que é Esclarecimento? Com base nos conceitos de liberdade, legalidade, direito, justiça – que segundo Kant têm seus fundamentos a priori na razão humana, sendo por isso reconhecidos como tais por todo o gênero humano – vamos abordar as análises de Kant referentes a um direito que torne possível uma paz duradoura, fundada num direito cosmopolita. Esta pesquisa seguirá as análises de Kant do vínculo entre o conceito de moral – no qual o projeto de liberdade do Esclarecimento se insere – e o problema da história e do cosmopolitismo em seus trabalhos sobre filosofia política e filosofia do direito. Nesse percurso, vamos examinar conceitos importantes da reflexão kantiana sobre a moral, que estão na base de sua concepção do direito, tais como, autonomia, heteronomia, liberdade da vontade, coação, moralidade e legalidade. Esses conceitos irão nos dar elementos para entender a passagem do direito entre os indivíduos no interior dos Estados à instituição de um direito universal, ou cosmopolita, entre as nações, passagem que vai configurar o que Kant entende por progresso da humanidade como progresso moral e jurídico.
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Aydin, Bayram Selma. "The Relation Of Freedom And Evil In Kant." Master's thesis, METU, 2006. http://etd.lib.metu.edu.tr/upload/3/12607596/index.pdf.
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The purpose of this study is to examine concepts of freedom and evil, and to clarify their relation in terms of Kant&rsquos moral philosophy. In this study, I firstly examine Kant&rsquo
s understanding of freedom and the problems that this understanding leads to. I also discuss how the concept of freedom can be reconciled with the concept of evil expressed in the form of &ldquo
propensity to evil&rdquo
. Additionally, I attempt to show the significance of the notion of evil for Kant&rsquo
s moral theory. Evil is one of the most criticized concepts of Kant&rsquo
s philosophy and it is considered as inconsistent with his earlier thoughts by his contemporaries. Kant claims that the &ldquo
propensity to evil&rdquo
is universal to all of human race, but it does not mean that human beings are actually evil. They become good or evil with their free will (Willkü
r). In this study, I propose that Kant&rsquo
s understanding of evil is a concept that helps to conceive one&rsquo
s own freedom in terms of Kant&rsquo
s morality. I also try to show that in spite of its similarities with the Christian doctrine of &ldquo
original sin&rdquo
, Kant&rsquo
s conception of evil should not be considered as a religious issue
it is a matter of freedom as the extension of his moral theory and his earlier thoughts. Kant&rsquo
s earlier works do not seem to be sufficient for comprehending his moral thoughts. Therefore, it can be proposed that with the introduction of the concept of evil in the Religion within the Limits of Reason, the missing part of Kant&rsquo
s moral theory is completed.
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Ribeiro, Elton Cândido. "Kant e o fundamento da moralidade: um estudo da dedução do imperativo categórico em GMS III." Pontifícia Universidade Católica de São Paulo, 2016. https://tede2.pucsp.br/handle/handle/18785.
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Conselho Nacional de Desenvolvimento Científico e Tecnológico
This work aims to study the deduction of the categorical imperative in the third section of Kant’s Groundwork for the Metaphysics of Morals. Undoubtedly, this deduction is an important Kantian attempt to offer a foundation for his a priori ethics. More than two centuries later, there is no consensus among scholars and commentators regarding what is the structure of the argument, as well as its aim and its importance in the Kantian Critical Philosophy. This thesis is structured in three chapters. The first chapter studies the analysis of the concept of “good will” in the first section of Groundwork. The second chapter follow the analysis of the concept of “finite rational agent” in the second section. Lastly, the third chapter studies the deduction of the categorical imperative in the third section of Groundwork. The argument of the deduction is comprised in the following steps: the analytical relationship between liberty and morality; the presupposition of the effectiveness of the liberty of all rational being; the presupposition of the effectiveness of the liberty of the rational-sensitive being; the deduction of the categorical imperative
Este trabalho tem como objetivo estudar a dedução do imperativo categórico na terceira seção da Fundamentação da Metafísica dos Costumes, de Immanuel Kant. Sem dúvida, esta dedução é uma importante tentativa do filósofo de oferecer uma fundamentação para sua ética a priori. Mais de dois séculos depois, ainda não há consenso entre os estudiosos e comentadores sobre a estrutura do argumento, seu objetivo e sua importância na filosofia crítica kantiana. Para lidar com a questão, esta dissertação é estruturada em três capítulos. O primeiro capítulo estuda a análise do conceito de "boa vontade" empreendida na primeira seção da Fundamentação. O segundo capítulo segue a análise do conceito de "agente racional finito", na segunda seção. Finalmente, o terceiro capítulo estuda a dedução do imperativo categórico na terceira seção da Fundamentação. O argumento da dedução é compreendido nos seguintes passos: a relação analítica entre liberdade e moralidade; a pressuposição da efetividade da liberdade de todos os seres racionais; a pressuposição da efetividade da liberdade do ser racional-sensível; a dedução do imperativo categórico
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Helfenstein, Mara Juliane Woiciechoski. "A fundamentação moral do direito na filosofia de Kant." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2013. http://hdl.handle.net/10183/71956.
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Esta tese tem o objetivo de investigar o estatuto dos princípios fundamentais do direito, apresentados por Kant na Doutrina do direito, parte constitutiva da obra Metafísica dos costumes, a fim de mostrar como Kant fundamenta a sua teoria do direito racional. A questão fundamental no que concerne à teoria do direito de Kant, e que há muitos anos suscita o debate entre os intérpretes, diz respeito à possibilidade ou não do direito encontrar os fundamentos de seus conceitos e princípios fundamentais na teoria moral elaborada por ele na Fundamentação da metafísica dos costumes e na Crítica da razão prática. Recentemente pode-se observar um crescente número de estudiosos que afirmam a independência da Doutrina do direito da teoria moral kantiana e, consequentemente, a independência dos princípios a priori do direito do imperativo moral. Contrariamente a essa posição, esta tese procura mostrar que Kant fundamenta o direito em sua teoria moral - o direito pressupõe a teoria moral e seu princípio fundamental, o imperativo moral, - e que essa é a única maneira de interpretarmos a Doutrina do direito se não quisermos fazer afirmações que entrem em contradição com o pensamento do próprio autor. A tese que afirma a fundamentação moral do direito se baseia em duas afirmações, que encontram respaldo nos textos de Kant. São elas: a) as leis jurídicas são uma espécie de leis morais, cujo princípio último é o imperativo categórico – os princípios a priori do direito derivam do princípio supremo da moral; b) o uso da coerção externa para obrigar outrem a cumprir um dever jurídico é moralmente justificável, o que significa que esse tipo de constrangimento imposto ao arbítrio é autorizado por uma lei moral. A tese tem, enfim, o objetivo de reconstruir os argumentos de Kant para mostrar que buscar na sua filosofia moral os fundamentos da teoria do direito está totalmente de acordo com seus textos e com o seu pensamento sistemático.This thesis aims to investigate the nature of fundamental principles of Right, presented by Kant in the Doctrine of Right, a constituent part of the work Metaphysic of Morals, in order to show how Kant grounded his theory of rational Right. The fundamental question regarding the Kant‟s theory of Right, and that for many years raises debate among interpreters, concerns the possibility or not of the Right to find the foundations of its concepts and principles in moral theory elaborated by him in the Groundwork the Metaphysics of Morals and Critique of Practical Reason. Recently one can observe a growing number of scholars who assert the independence of the Doctrine of Right of Kantian moral theory and accordingly the independence of a priori principles of Right of moral imperative. Contrary to this position, this thesis aims to show that Kant bases the Right on his moral theory - the Right presuppose the moral theory and its fundamental principle, the moral imperative - and that is the only way to interpret the doctrine of Right if not want to make statements that come into conflict with the author's own thought. The thesis argues that the moral foundation of Right rests on two assertions that are supported in the writings of Kant. They are: a) juridical laws are a kind of moral law whose ultimate principle is the Categorical imperative - the a priori principles of Right derived from the supreme principle of morality; b) the use of external coercion to compel another to fulfill a duty legal is morally justifiable, meaning that this type of constraint imposed on the choice is authorized by a moral law. In short, the thesis has the objective of reconstructing Kant's arguments to show that find in his moral philosophy the foundations of the theory of Right is fully consistent with his writings and his systematic thinking.
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Delmestri, Giuseppe, and Royston Greenwood. "How Cinderella Became a Queen: Theorizing Radical Status Change." Sage, 2016. http://dx.doi.org/10.1177/0001839216644253.
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Using a case study of the Italian spirit grappa, we examine status recategorization - the vertical extension and reclassification of an entire market category. Grappa was historically a low-status product, but in the 1970s one regional distiller took steps that led to a radical break from its traditional image, so that in just over a decade high-quality grappa became an exemplar of cultured Italian lifestyle and held a market position in the same class as cognac and whisky. We use this context to articulate "theorization by allusion", which
occurs through three mechanisms: category detachment-distancing a social
object from its existing category; category emulation-presenting that object
so that it hints at the practices of a high-status category; and category
sublimation-shifting from local, field-specific references to broader, societal-level frames. This novel theorization is particularly appropriate for explaining
change from low to high status because it avoids resistance to and contestation of such change (by customers, media, and other sources) as a result of status imperatives, which may be especially strong in mature fields. Unlike prior
studies that have examined the status of organizations within a category, ours foregrounds shifts in the status and social meaning of a market category itself. (authors' abstract)
16
Hall, Christopher Adam. "On the Relationship between Kant's Groundwork for the Metaphysics of Morals and the Metaphysics of Morals." Ohio University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1280164974.
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Kassius, Love. "Kritik av den Rena Ondskan eller Förnuftets Paroxysm." Thesis, Södertörns högskola, Institutionen för kultur och lärande, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-34844.
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This essay tries to lay the transcendental foundations to a notion of “pure evil”, pure in the Kantian sense of the term, which means to find the necessary conditions for the concept and establish which criteria must be in place for such a concept to be justified. This essay tries to show the importance of thinking evil on its own terms instead as a secondary concept derived from ”the Good”. The prevailing philosophical stance from Platon until Kant has been to treat evil as either privation or unreason; this paper instead seeks to formulate a substantive notion of evil as pure evil, showing how it can be thought in its own right as an independent and self-sufficient concept. From a Kantian perspective it is only practical reason that can ground a moral action or maxim as free and self-determined, therefore a true concept of evil is only possible at level of the moral law i.e. the source of reason itself. Hence this paper argues that pure evil is intimately linked to the functioning of pure reason itself. In contrast to the traditional thinking regarding the issue of evil, I argue that reason is the sole source of pure evil and that no other factors such as pathology, affect or bad faith can account for events or actions that demonstrates the characteristics of pure evil. With help from the groundbreaking work of Kant, Arendt, Lacan and Sade I hope to point towards a new understanding of the concept of evil as a product of reason itself. Hopefully this work manages to show how and why such a perspective is needed and makes clear what we might gain from such an analysis.
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Freire, Leonardo Oliveira. "A fundamenta??o metaf?sica do Direito na filosofia de Kant." Universidade Federal do Rio Grande do Norte, 2007. http://repositorio.ufrn.br:8080/jspui/handle/123456789/16452.
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Previous issue date: 2007-10-25A fundamenta??o metaf?sica do direito a que nos propomos a esclarecer na filosofia de Kant assume n?o somente uma an?lise de temas jur?dicos. Temos uma quest?o filos?fica de fundo a tratar: a justi?a ? poss?vel? Tal indaga??o n?o ? o tema do texto, mas o que est? pressuposto. A an?lise kantiana, de certo modo, assume metafisicamente a possibilidade da justi?a a partir do conceito de liberdade. Mas, com base na liberdade, demonstra a possibilidade da justi?a na ?tica e no direito. A disserta??o ? composta por tr?s cap?tulos. No primeiro cap?tulo, partindo da reconstru??o inicial do conceito de liberdade na Cr?tica da Raz?o Pura, descrevemos a constru??o do conceito cosmol?gico de liberdade transcendental a partir do terceiro conflito antin?mico e de sua solu??o na Dial?tica Transcendental. Feito isso, descrevemos o conceito de liberdade no cap?tulo do C?non da Raz?o Pura e discutimos o problema de como compatibilizar liberdade transcendental e liberdade pr?tica. No segundo cap?tulo, fazemos uma an?lise da distin??o entre a legisla??o moral e a legisla??o jur?dica das a??es humanas partindo da an?lise da liberdade pr?tica interna (moral) e distinguindo-a da liberdade pr?tica externa (ou jur?dica). Nesse contexto, desenvolvemos os pressupostos de uma metaf?sica do direito, tomando como ponto de partida o conceito de liberdade e o imperativo categ?rico como princ?pio da autonomia da vontade, base normativa para a lei universal do direito. No terceiro cap?tulo, a partir da rela??o entre ?tica e direito, reconstru?mos o conceito de Direito e esclarecemos o fundamento da legitimidade da coer??o a partir do princ?pio normativo de coexist?ncia das liberdades individuais. Analisamos tamb?m os aspectos fundamentais do direito que derivam deste princ?pio, tal como os conceitos de Contrato Origin?rio, Estado, Lei, Coer??o,bem como a proposta kantiana de uma paz universal com base numa legisla??o internacional. No fim, discutimos o aspecto metaf?sico presente no fundamento do Direito
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CABRA, GIULIA. "INTERSOGGETTIVITA', AMORE ED ETICA IN E. HUSSERL. DALLA PORTATA ETICA DELL'ESPERIENZA INTERSOGGETTIVA ALLA RILEVANZA INTERSOGGETTIVA DELL'AMORE." Doctoral thesis, Università Cattolica del Sacro Cuore, 2020. http://hdl.handle.net/10280/84468.
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Edmund Husserl tratta l’etica e l’intersoggettività separatamente e con scopi diversi. Allo stesso tempo, nei suoi testi sono presenti indizi di una mutua connessione tra tali ambiti. Nel mio lavoro intendo chiarire come sia interpretabile tale connessione. In particolare, considero che l’affermazione husserliana del valore della relazione e del dovere di promuoverla indica che il soggetto può realizzare attivamente la dimensione intersoggettiva in cui si trova solo attraverso una scelta a favore della relazione. Tale scelta presuppone l’esperienza del valore altrui. Mi chiedo quindi quali siano le condizioni dell’esperienza della rilevanza assiologica ed etica dell’altro e della relazione con lui. Per rispondere a questa domanda, mi rivolgo a due ambiti della fenomenologia trascendentale di Husserl: la teoria dell’intersoggettività e le analisi etiche. Attraverso la prima, valuto se gli strati costitutivi dell’esperienza intersoggettiva abbiano una rilevanza assiologica. Tuttavia, dati i limiti di una considerazione etica della teoria dell’intersoggettività, mi rivolgo alle analisi etiche per ulteriori approfondimenti. Esse mostrano che il valore dell’altro e il dovere nei suoi confronti sono colti dall’atto emotivo dell’amore e che l’amore a sua volta è fondato nel coglimento dell’altro come soggetto trascendentale. Così facendo chiarifico la mutua connessione tra etica e teoria dell’intersoggettività in Husserl.Edmund Husserl treats ethics and intersubjectivity separately and with different purposes. At the same time, he disseminates clues of their interconnectedness throughout his works. In my dissertation, I aim to elucidate how to interpret their connection. In particular, I argue that Husserl’s insistence on the value of relationship and on the duty to promote it indicates that the subject can actively realize the intersubjective dimension in which it is situated only through a choice in favour of the relationship. This choice presupposes the experience of the value of the other. I thus ask which are the conditions of the experience of the axiological and ethical relevance of the other and of the relationship with it. To answer this question, I turn to two areas of Husserl’s transcendental phenomenology: his theory of intersubjectivity and his ethical analyses. Through the first, I assess whether the constitutive levels of intersubjective experience have axiological relevance. However, given the limits pertaining to an ethical consideration of his theory of intersubjectivity, I move to Husserl’s ethical analyses for further insights. These analyses show that the value of the other and the duty towards it are captured by the emotional act of love, and that love is in turn grounded on grasping the other as a transcendental subject. I thereby shed light on the interconnectedness of Husserl’s ethics and theory of intersubjectivity.
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Borges, José Francisco Martins. "O PRINCÍPIO DA AUTONOMIA DA VONTADE COMO GARANTIA DA MORALIDADE EM KANT." Universidade Federal de Santa Maria, 2007. http://repositorio.ufsm.br/handle/1/9141.
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The current dissertation is the result of an investigation about the principle of the autonomy of the will. According to Immanuel Kant, the autonomy is the foundation of all morality of the human actions. The autonomy consists in the presentation of the reason for herself of a moral law valid for the will of all rational beings. The moral law is going against the actions that are practiced by selfishness, since she possesses the form of an universal legislation that is expressed in the categorical imperative of the reason. The heteronomy of the will is the principle contrary to the autonomy. Starting from the determination of your will for the moral law the man becomes conscious of your freedom. Consequently, the freedom is what turns possible to the man your self-determination for the moral action.A presente dissertação é o resultado de uma investigação acerca do princípio da autonomia da vontade. Segundo Immanuel Kant, a autonomia é o fundamento de toda a moralidade das ações humanas. A autonomia consiste na apresentação da razão para si mesma de uma lei moral que é válida para a vontade de todos os seres racionais. A lei moral vai contra as ações que são praticadas por egoísmo, já que ela possui a forma de uma legislação universal que é expressa no imperativo categórico da razão. A heteronomia da vontade é o princípio contrário à autonomia. A partir da determinação de sua vontade pela lei moral o homem torna-se consciente de sua liberdade. Por conseguinte, a liberdade é o que torna possível ao homem sua autodeterminação para a ação moral.
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Fernandes, Paulo Cézar [UNESP]. "Sobre respeito e autonomia em Kant." Universidade Estadual Paulista (UNESP), 2009. http://hdl.handle.net/11449/93154.
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fernandes_pc_me_mar.pdf: 1018807 bytes, checksum: 2fa60ffc2a8ffd6260c0442166e72aa3 (MD5)Este trabalho tem por objetivo apresentar alguns conceitos chave da filosofia prática de Kant, especialmente respeito e autonomia, bem como o caminho percorrido pelo filósofo para formulação de uma possibilidade para a liberdade prática. Esse percurso será investigado principalmente junto de duas obras, a saber, Fundamentação da metafísica dos costumes e Crítica da razão prática. Nelas Kant apresenta o respeito como um sentimento que é produzido pela consciência da lei moral, a única lei capaz de mostrar a liberdade como autonomia da vontade. Ao lado do respeito Kant apresenta um outro sentimento prático, a saber, a humilhação. Defenderei a tese de que ambos os conceitos, respeito e humilhação funcionam como duas forças do ânimo que são exercidas pela vontade diante da lei. A análise dos mesmos dar-se-á como sendo duas forças do ânimo descobertas por Kant em analogia com o conceito de força física da mecânica newtoniana, e em conformidade com o próprio conceito kantiano de analogia
This work aims to present some key concepts of the practical philosophy of Kant, especially respect and autonomy, and the path traveled by the philosopher to formulate a possibility for the practical freedon. This kantian`s path will be investigated mainly from two of most important works, namely, the Foundations of the Metaphysics of Morals and Critique of practical reason. In this works Kant introduced the respect as a practical feeling that is produced by the consciousness of moral law, the only one able to show practical freedom as autonomy of the will. Beside the respect Kant presents another practical feeling, namely, the humiliation. Both concepts operate as two forces of the spirits that are exercised by the will face the law. The analysis of the feelings of respect and humiliation as two forces of the will be presented in analogy with the concept of physical force, obtained by the philosopher from Newtonian`s mechanics and in according to kantian`s concept of analogy
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Johansson, Mattias. "The Human Cloning Era : On the doorstep to our posthuman future." Thesis, Linköping University, Centre for Applied Ethics, 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-1858.
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Human reproductive cloning came to the public´s attention when Dolly the sheep was cloned in Scotland in 1997. This news quickly spread around the world causing both excitements at the possibilities of what cloning techniques could offer, as well as apprehension about the ethical, social and legal implications should human reproductive cloning become possible. Many international organisations and governments were concerned about the impact of human reproductive cloning on human health, dignity and human rights. To this day, many institutions have drafted resolutions, protocols and position statements outlining their concerns. This paper outlines some of the major ethical issues surrounding human reproductive cloning and the position towards this novel technique taken by three important international organisations - Council of Europe, World Health Organization, and United Nations Education, Scientific and Cultural Organization - expressed in different regulatory frameworks. Proponents of human cloning occasionally point out that cloned humans are already among us in the form of twins - people with identical sets of DNA - so what is the problem? Besides avoiding the fact that natural twins are always siblings, whereas a clone could be the twin of a parent or grandparent, this observation ignores a crucial moral difference: natural twins arrive as rare creations, not as specifically designed products. Instead of being an uncontrolled, self-regulated evolutionary process, creation of man through reproductive cloning are shifting from being natural to a state of instrumentality where parental interests constitutes what is important. This shift will inevitably lead to the child being a means for some other end (parental interests). However, this is not the same as being subdued into genetic determinism, but the point brought forward is the child´s lack of freedom caused by the interests of the parents. In this sense the clone´s genome constitutes a heavy backpack because of our pre-knowledge of its physical building blocks - or in other words its potentiality. Even though the argument of genetic determinism is a weak one, our subconscious"forces"us to create hopes upon the child because of its potentiality. No longer is the evolution the creator with the dices of randomness. A new gambler is in town and this time the dices are equilateral.
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Cintra, Fernando Vogel. "A universalizabilidade lógico-ética na fundamentação do princípio jurídico da igualdade e da vinculatividade dos precedentes judiciais : contribuicao para uma interpretação kantiana da teoria do discurso prático racional geral." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2018. http://hdl.handle.net/10183/181187.
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O objetivo principal da tese é examinar se, na filosofia prática de Immanuel Kant, estariam já contidas distintas variantes da ideia de universalizabilidade, mais especificamente as variantes de Richard Mervyn Hare, Kurt Baier, Marcus George Singer e Jürgen Habermas, com vistas a determinar se a teoria do discurso prático racional de Robert Alexy poderia ser designada como kantiana. O objetivo secundário da tese é examinar se a ideia de universalizabilidade, tal como desenvolvida na lógica formal e na ética de orientação kantiana, pode ser empregada com sucesso na fundamentação filosófica do princípio jurídico da igualdade e da vinculatividade dos precedentes judiciais, bem como apresentar argumentos baseados na universalizabilidade e nos precedentes para a solução de três recursos extraordinários, com repercussão geral reconhecida, que estão pendentes de julgamento pelo Supremo Tribunal Federal brasileiro: Recursos Extraordinários no 611.874, no 639.138 e no 710.293. Os métodos empregados foram o lógico-analítico, o hermenêutico e o comparativo, incluindo também pesquisa bibliográfica, jurisprudencial e legislativa. Os principais resultados obtidos foram estes: (i) do ponto de vista da lógica formal, a universalizabilidade pode ser situada no âmbito das regras de operação do cálculo de predicados de primeira ordem; (ii) com relação às diferentes formulações do imperativo categórico de Kant, a Fórmula IIIa (Reino dos Fins) parece a mais abrangente, ao compreender a forma da ação moral (a lei universal) e a matéria da ação moral (as pessoas como fins em si mesmas); (iii) em seus aspectos essenciais, as variantes da universalizabilidade de Hare, Baier, Singer e Habermas podem ser reconduzidas ao imperativo categórico kantiano; (iv) na filosofia do direito e do estado de Kant, a doutrina da dação de leis dupla explica a diferença entre a dação de leis ética e a dação de leis jurídica com base na diferença da “mola propulsora” (Triebfeder); (v) a existência de uma estreita ligação entre os conceitos de direito (incluindo a possibilidade de coerção externa), de universalizabilidade e de igualdade (na aplicação do direito e no estabelecimento do direito) foi demonstrada; (vi) os dois conceitos fundamentais da teoria do precedente – stare decisis e ratio decidendi – podem ser reconduzidos à ideia de universalizabilidade; (vii) tanto os argumentos baseados na utilização de precedentes, quanto o argumento da universalizabilidade, podem oferecer importantes contribuições para a solução de casos concretos, pendentes de julgamento nos tribunais brasileiros. As conclusões alcançadas a partir dos resultados são que as variantes da ideia de universalizabilidade de Hare, Baier, Singer e Habermas podem, em seus aspectos essenciais, ser reconduzidas à filosofia prática de Kant, demonstrando também a compatibilidade da teoria do discurso prático racional de Alexy com esta filosofia.The main objective of the thesis is to examine whether in Immanuel Kant’s practical philosophy distinct variants of the idea of universalizability are already contained, in particular Richard Mervyn Hare’s, Kurt Baier’s, Marcus George Singer’s and Jürgen Habermas’ variants, with a view to determine whether Robert Alexy’s theory of rational practical discourse could be construed as Kantian. The secondary objective of the thesis is to examine whether the idea of universalizability, such as developed in formal logic and ethics of Kantian orientation, can be employed successfully in the philosophical foundation of the legal principle of equality and of the binding character of judicial precedent, as well as to present arguments based on universalizability and precedent for the solution of three extraordinary appeals, with recognized general repercussion, which are pending judgment in the Brazilian Federal Supreme Court: Extraordinary Appeals n. 611.874, n. 639.138 and n. 710.293. The methods employed were the logical-analytic, the hermeneutic and the comparative, including also bibliographical, case law and legislative review. The main results obtained were as follows: (i) from the viewpoint of formal logic, universalizability can be located within the domain of operation rules of first order predicate calculus; (ii) in relation to the different formulas of Kant’s categorical imperative, the Formula IIIa (Kingdom of Ends) seems the more inclusive, by comprehending the form of moral action (the universal law) and the matter of moral action (the people as ends in themselves); ( (iii) in their essential aspects, Hare’s, Baier’s, Singer’s and Habermas’ variants of universalizability can be reduced to the Kantian categorical imperative; (iv) in Kant’s philosophy of law and state, the double law-giving doctrine explains the difference between the ethical law-giving and legal law-giving based on the difference between “incentive” (Triebfeder); (v) the existence of a close link between the concepts of law (including the possibility of external coercion), universalizability and equality (in the application of law and in the establishment of law) was demonstrated; (vi) the two fundamental concepts of the theory of precedent – stare decisis and ratio decidendi – can be reduced to the idea of universalizability; (vii) both arguments based on the utilization of precedent and the argument of universalizability can offer an important contribution to the solution of concrete cases, pending judgment in Brazilian courts. The conclusions obtained from the results are that Hare’s, Baier’s, Singer’s and Habermas’ variants of the idea of universalizability can, in their essential aspects, be reduced to Kant’s practical philosophy, also demonstrating the compatibility between Alexy’s theory of rational practical discourse and that philosophy.
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Lubin, Dean Jonathan. "Are moral requirements categorical imperatives?" Thesis, Birkbeck (University of London), 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.427670.
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In this thesis, I investigate the question of whether moral requirements are categorical. I consider various attempts that have been made -by Immanuel Kant, John McDowell, Thomas Nagel, Philippa Foot, Alan Gewirth and David Gauthier- to establish that they are categorical. I conclude that each of these attempts fails; and, on the supposition that we cannot establish that moral requirements are categorical, I consider whether it follows that they are hypothetical. I reject the claim that this does follow. I accept that we cannot establish that moral requirements are categorical because we cannot establish that an agent has (whatever his particular inclinations) reasons for acting in accordance with the requirements of morality which take precedence over reasons he might have for acting otherwise. However, I claim that we can establish that they are nonhypothetical- that an agent has (whatever his particular inclinations) reasons to act in these ways. The claim that moral requirements are categorical is often thought to be a feature that marks them out as requirements of a special kind, distinguishing them from requirements of other kinds - for example, from those of prudence. I end by considering whether, if we think of moral requirements as merely non-hypothetical, we will have to give up the idea that they are speciaL I suggest that requirements of other kinds should be thought of as merely hypothetical; and conclude that in establishing that moral requirements are nonhypothetical, we can continue to think of them as speciaL
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Fernandes, Paulo Cézar. "Sobre respeito e autonomia em Kant /." Marília : [s.n.], 2009. http://hdl.handle.net/11449/93154.
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Orientador: Ubirajara Rancan de Azevedo MarquesBanca: Oswaldo Giacóia Júnior
Banca: Aylton Barbieri Durão
Resumo: Este trabalho tem por objetivo apresentar alguns conceitos chave da filosofia prática de Kant, especialmente respeito e autonomia, bem como o caminho percorrido pelo filósofo para formulação de uma possibilidade para a liberdade prática. Esse percurso será investigado principalmente junto de duas obras, a saber, Fundamentação da metafísica dos costumes e Crítica da razão prática. Nelas Kant apresenta o respeito como um sentimento que é produzido pela consciência da lei moral, a única lei capaz de mostrar a liberdade como autonomia da vontade. Ao lado do respeito Kant apresenta um outro sentimento prático, a saber, a humilhação. Defenderei a tese de que ambos os conceitos, respeito e humilhação funcionam como duas forças do ânimo que são exercidas pela vontade diante da lei. A análise dos mesmos dar-se-á como sendo duas forças do ânimo descobertas por Kant em analogia com o conceito de força física da mecânica newtoniana, e em conformidade com o próprio conceito kantiano de analogia
Abstract: This work aims to present some key concepts of the practical philosophy of Kant, especially respect and autonomy, and the path traveled by the philosopher to formulate a possibility for the practical freedon. This kantian's path will be investigated mainly from two of most important works, namely, the Foundations of the Metaphysics of Morals and Critique of practical reason. In this works Kant introduced the respect as a practical feeling that is produced by the consciousness of moral law, the only one able to show practical freedom as autonomy of the will. Beside the respect Kant presents another practical feeling, namely, the humiliation. Both concepts operate as two forces of the spirits that are exercised by the will face the law. The analysis of the feelings of respect and humiliation as two forces of the will be presented in analogy with the concept of physical force, obtained by the philosopher from Newtonian's mechanics and in according to kantian's concept of analogy
Mestre
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Axelsson, Kristina. "-Calle! dansar du balett eller? : En vetenskaplig essä om fritidshemsläraren som förebild i identitetsskapande processer. Sett ur ett genusperspektiv." Thesis, Södertörns högskola, Lärarutbildningen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-35317.
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The purpose of my scientific essay is to examine the identity creating processes that goes on amongst pupils as well as pedagogues in leisure time centers. This seen from a gender perspective. The questions in this essay revolves around me as a role model in the leisure time center and how I use the binary gender categories in my line of work. Moreover, how can I present a safe environment for my pupils to try out their identity from a gender perspective. I analyze my questions seen through a leisure time center pedagogue ́s everyday worksituation under the influence of a workplace jargon. A jargon that seems to be enhancing the polatity between the binary gender categories. The theories I use in my essay to reflect upon my questions is Kants philosophy about freedom and the categorical imperative, Lenz Taguchis description of feministic poststructuralistic theory and Butlers theory on sex and gender as socially and cultural constructed. Through my scientific essay I have reflected upon my role as a role model in a way that takes me through an identity creating process of my own in my profession as a leisure time center pedagogue. And by takinga glance on my own actions it has created a bigger understanding of what has formed my own identity as a pedagogue from a gender perspective. This hopefully will increase my ability to present a safe environment for my future pupils in their identity creating processes in the leisure time center in a gender perspective.Syftet med min vetenskapliga essä är att undersöka identitetsskapande processer på fritidshemmet, både hos pedagoger och elever. Frågeställningarna i essän berör min roll som förebild som blivande fritidshemslärare, hur jag förhåller mig till könskategorierna kvinna och man, flicka och pojke i mitt arbete. Och vidare hur jag skapar trygghet för att eleverna i fritidshemmet ska känna sig fria att pröva sin identitetur ett köns och genusperspektiv. Dessa frågor belyser jag ur ett gestaltat dilemma om hur en fritidshemslärares vardag kan präglas av en arbetsplatsjargong. En jargong som jag upplever förstärker polariteteten mellan könskategorierna kvinna och man. De teorier jag använder för att reflektera kring min vetenskapliga essäs frågeställningar är Kants teori om frihet och det kategoriska imperativet, Lenz Taguchis beskrivning av feministisk poststrukturalistisk teori och Butlers teori om kön och genus som socialt och kulturellt konstruerade. Genom min vetenskapliga essä har jag reflekterat kring min roll som förebild. Att skriva essän har i sig varit en identitetsskapande process för mig då jag vänt blicken mot mig själv i en situation som jag tidigare inte förstått min roll i. Vidare har jag genom essäskrivandet börjat förstå vilken komplex process identitetsskapande är och hur dessa processer är något som pågår samtidigt hos flera personer i ett socialt sammanhang. Min förhoppning är att detta kommer att öka min möjlighet och förmåga att se till att mina elevers identitetsskapande processer får fortgå i en trygg miljö på fritidshemmet.
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Atienza, Rodríguez Manuel. "Human Dignity and Rights of Persons with Disabilities." IUS ET VERITAS, 2017. http://repositorio.pucp.edu.pe/index/handle/123456789/123464.
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In this article, the author analyzes the impact of the Kantian concept of human dignity in the UN Convention on the Rights of Persons with Disabilities. Likewise, the author elaborates a critique of the principle which argues that persons with disabilities’ individual autonomy and capacity to make decisions must be respected, regardless of the particular circumstances of the case, and finally proposes an interpretation of this principle based on the principle of equality.En el presente artículo, el autor analiza la incidencia del concepto kantiano d e d ignidad h umana e n l a C onvención I nternacional sobre los Derechos de las Personas con Discapacidad de la ONU. Asimismo, el autor realiza una crítica al principio que sostiene que deben respetarse siempre, sin importar las circunstancias particulares del caso, la autonomía individual y la capacidad de las personas con discapacidad de adoptar decisiones, y, finalmente, propone una interpretación de este principio con base al principio de igualdad.
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Fragu, Estelle. "Des bonnes moeurs à l'autonomie personnelle : essai critique sur le rôle de la dignité humaine." Thesis, Paris 2, 2015. http://www.theses.fr/2015PA020066.
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La révolution de 1789 fit émerger, face à une société jusqu’alors conçue comme une entité, un nouvel individu désireux d’affirmer sa singularité. À la morale chrétienne qui se réfère à Dieu, les philosophes du XVIIIe siècle, et plus particulièrement Kant, ont voulu substituer une morale où l’homme serait, selon le mot de Protagoras, mesure de toutes choses. Cependant, l’individu devait encore se conformer à ce que Kant nomme l’impératif catégorique, et supporter une adhésion forcée à des valeurs communes. La morale a été progressivement ressentie comme autoritaire et illégitime ; certains ont voulu ne voir en elle que les valeurs d’une société bourgeoise. Les années 1960 donnèrent donc naissance à une morale individuelle, qui a pris le nom d’éthique. Ces bouleversements n’ont pas été sans répercussions profondes sur le droit des personnes et de la famille. Aussi les bonnes moeurs ont-elles disparu du droit de la famille pour laisser la place en droit des personnes à la dignité humaine : à la conception d’un droit-modèle succéda celle d’un droit-principe. La notion de dignité ne fut consacrée dans le Code civil français que fort tardivement, ce qui explique l’absence de consensus concernant sa définition. On peut regretter qu’une telle fragilité ait pu entraîner la dilution de ce principe, voire sa transformation en un droit subjectif ; elle n’oppose alors qu’une faible résistance à l’avènement de l’autonomie personnelle, construite en porte-à-faux par la Cour européenne des droits de l’homme sur l’article 8 et le consentement de l’individu. Dans cette sphère européenne, l’individu a gagné le droit d’opérer des choix sur son corps, quelque dangereux qu’ils soient, et peut-être même la liberté de renoncer au bénéfice des droits énoncés dans la Convention. Il apparaît donc essentiel de redéfinir la dignité, rempart contre la réification de l’être humain, autour des concepts de liberté et d’égalité. Dès lors, d’une logique néfaste de concurrence entre la dignité et l’autonomie, pourra renaître un véritable rapport de complémentarité et de hiérarchieAfter the French revolution, in front of a holist society hitherto, the willingness of a new individual to affirm his singularity did emerge. Whilst the Christian morality referred to God, the XVIIIth century philosophers, especially Kant, wanted to substitute a morality where, according to the words of Protagoras, man would be the measure of anythings. The individual, however, still had to conform to what Kant names the categorical imperative, and to support for shared values. The morality became gradually felt as authoritative and illegitimate, the middle-class values. The 60’s let rise an individual morality, which took the name of ethics. These upheavals were not without major effects on law of persons and family law. Boni mores disappeared therefore from family law to give way to human dignity in law of persons: to the conception of a model law that of a principle law did succeed. The concept of dignity was only tardily devoted in the Civil code: that could explain the absence of consensus concerning its definition. One can consider it regrettable that such a fragility could involve the dilution of this principle, and even its transformation into a subjective right; it does not oppose whereas a low resistance to the advent of personal autonomy, awkwardly built by the European Court of the human rights on the article 8 and the individual consent. The individual gained the right to operate choices on his body, however dangerous they are, and perhaps even freedom to give up the benefit of rights stated in the Convention. It thus appears essential to redefine dignity, a rampart against the reification of human being,around the concepts of freedom and equality. Consequently, from a harmful logic of competition between dignity and autonomy, a true relation of complementarity and hierarchy between these two concepts will be able to reappear
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Altun, Damla. "Nietzsche And The Human Rights." Master's thesis, METU, 2006. http://etd.lib.metu.edu.tr/upload/12607696/index.pdf.
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Today the conception of human rights is an idea that preserves its intransitive, inalienable and indivisible quality with a cross-cultural reference. The idea of human rights, entering our lives from the 18th century onwards, has gained a worldwide recognition through the Universal Declaration of Human Rights. The idea occupies place both at the level of rules and principles as a project and at the level of our daily
problem solutions, modifications and the daily course of our lives as a pragmatics. The political framework provides the idea of human rights such a justification that it constitutes a significant part of our decisions, thoughts and actions. On the other hand, the grounds of the idea has been questioned as a part of the Enlightenment project since it was first articulated and especially in recent decades certain radical criticisms originating from Nietzche&rsquos thought became prevalent. The thesis questions this easy alliance between Nietzsche and radical attacks to human rights thought. In the first chapter, I first provided a brief historical overview of the idea of human rights. Then, I had a closer look towards the principles of universality, equality, autonomy and is-ought distinction with special reference to Kantian formulations of these concepts and in the second chapter, I elaborate Nietzsche&rsquo
s perception of these same principles and our understanding of conventional morality in general, to reach an articulated answer to the question: Would Nietzsche be categorically against human rights? I conclude that his philosophical attitude to these four principles differ from each other. In this context the thesis regards Nietzschean informal structures over the Kantian formal ones as complementary for a full grasp of the idea of human rights by offering a connection of the transitionality between Kant and Nietzsche.
30
Murphy, Kayla Christine. "Ethical crisis communication on social media| Combining situational crisis communication theory, stakeholder theory, & Kant's categorical imperatives." Thesis, Gonzaga University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1600336.
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This guide was created to serve as a tool for crisis communications to assist in crafting ethical responses to crises using social media as the primary communications channel. The guide combines Stakeholder Theory (Freeman, 1984)—a management theory that focuses on the importance of different groups of people, not just shareholders—with Situational Crisis Communication (Coombs, 2007). The guide also adheres to two of Kant’s Categorical Imperatives as the ethical basis and marker. To create the guide, the author relied on archival, or documentary, research to provide the background information and theory to inform the creation of the guide. The guide is broken up into four parts—an overview of crisis communication, pre-crisis planning, active crisis communication, and post-crisis communication/reputation rebuilding. The guide is meant to be used as a tool, and is not an exhaustive how-to for handling a crisis.
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Wit, Ernst-Jan C. "The categorical imperative : extendibility considerations for statistical models /." 2000. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9978087.
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Tsai, Kun-cheng, and 蔡坤成. "The study of procedural interpretation of Kant’s Categorical Imperative." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/kn98r2.
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碩士國立中央大學
哲學研究所
97
In the face of pluralism or post-metaphysics, how universal valid of norm is possible. It is a very important and difficult problem. In contemporary, the study of Kantian moral philosophy plays a very important role in the search of practical philosophy. Because, it is deontological, cognitivist, formalist, and universalist. It can supply a lot of theoretical resource and basis to response the challenge. This thesis I focus on the discussion between Rawls and Habermas on procedural interpretation of Kant’s Categorical Imperative. Rawls’ description of the original position is a procedural representation of the categorical imperative. The conception of free and equal person as reasonable and rational is the basis of set up procedurce. The other hand, Habermas claims that an analytic and reconstruction of the pragmatic presuppositions can provide a normative foundation. The idea of discourse ethics replaces the Kantian categorical imperative by a procedure of moral argument. At last, I compared their difference about procedural explains of categorical imperative .
33
Tozer, Geoff. "The nature of synthetic judgements a priori and the categorical imperative." Thesis, 1996. http://spectrum.library.concordia.ca/250/1/MQ25966.pdf.
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This thesis attempts to show that the five different formulations of the categorical imperative that Kant provides are all equivalent, in spite of their apparently differing meanings. To meet this goal I propose to display the nature of synthetic judgements a priori, since Kant claimed that the categorical imperative was this sort of judgement. This requires examining Kant's exposition of synthetic judgements a priori in mathematics and natural science in the Critique of Pure Reason, where he dealt with them at length. After showing that there can be no subject-object distinction with regard to synthetic judgements a priori, in either mathematics or natural science, I apply this moral to Kant's formulations of the categorical imperative in The Foundations of the Metaphysics of Morals and the Critique of Practical Reason, from which perspective I try to reveal that, at the relevant level of abstraction, there are no real differences between these formulations.
34
Bjalobok, Faith. "Kantian Meadows a just nursing home grounded in the categorical imperative /." 2006. http://digital.library.duq.edu/u?/etd,27218.
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Kao, Chung-Tao, and 皋崇道. "Examining the Rationality on Treatment to Species in Sports:Using Kant's Categorical Imperative." Thesis, 1999. http://ndltd.ncl.edu.tw/handle/26457369945648946211.
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碩士國立臺灣師範大學
體育研究所
87
Examining the Rationality on the Treatment of Species in Sports ─Using Kant's Categorical Imperative Master's Thesis, 1999, 121pages Kao, Chung-Tao Advisor：Liu, I-Min, Ph. D. ABSTRACT This paper examined the rationality on the treatment to species of five major topics（the five major topics included : hunting , fishing , equipments of sports , moscots of games , trade marks of sports） in the contemporary sports through Kant's unique moral theory of categorical imperative. Thus this paper established a better rational philosophy of treatment to species by the following : 1. Making moderate amendment of Kant's idea on "Human being only undertakes indirect obligations for animals". 2. Elucidating that the rationality of treatment to species in sports should base on two prime statements of categorical imperative, the universal law and end in itself. 3. Exploring and presenting overall aspects for the negative assertions of the treatment to species in contemporary sports. 4. Eliminating theories based on hypothetical imperative, while sustaining theories originated from categorical imperative. In conclusion, this paper illustrated that the direct obligations human being undertaken for animals in sports did not arise from the sensibility of human, but based on the rational respect. Keywords：The Treatment of Species in Sports , Categorical Imperative , Kant , Animal Ethics .
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Perold, Martin Ludwig. "Does Immanuel Kant's categorical imperative commit him to the view that lying is always morally wrong?" Thesis, 2011. http://hdl.handle.net/10539/10096.
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In Immanuel Kant’s essay “On a Supposed Right to Lie because of Philanthropic Concerns” (1797) he famously argues that it is never permissible to tell a lie, even when lying could save someone’s life. This view has met with a great deal of criticism from philosophers, who argue that his ethical theory must be flawed if it leads to such an undesirable conclusion.
In this report, I explore this claim, arguing that this conclusion does not, after all, follow from Kant’s ethical theory. I focus in particular on the three formulations of the categorical imperative – the Formula of the Universal Law, the Formula of Humanity and the Formula of the Kingdom of Ends – and argue that none of these versions of Kant’s key ethical principle requires him to make the rigorous claim that we may never lie under any circumstances. Although lying turns out to be morally wrong in the majority of cases, based on a proper application of Kant’s theory, there are likely to be some situations in which lying is permissible or even obligatory, as I hope to show in this research.
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Vašků, Kateřina. "Kantův kategorický imperativ a jeho kritika u myslitelů 19. století." Master's thesis, 2011. http://www.nusl.cz/ntk/nusl-295987.
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Diploma thesis "Kant's Categorical Imperative and Its Critique by Nineteenth Century Philosophers" deals with a question of Kant's fundamental principle known as the Categorical Imperative or Moral Law. The aim of this work is at first to discuss two other moral principles because of their great impact on Kant seeking the moral principle. These are Hume's moral code called Moral sense and Rousseau' moral views relating to the freedom of individuals. Secondly, to find out how both moral theories did inspire Immanuel Kant. It is necessary to explain strengths of Kant's Formula of the Categorical Imperative especially to emphasise its objectivity and universality. Then the purpose is to show Kant's influence on moral thinking in the nineteenth century. It is necessary to mention philosophers such as Johan Gottlieb Fichte and Bernard Bolzano who focused on critique of the Categorical Imperative.
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Wilson, Donald Neil. "Postmodern Epistemology and the Christian Apologetics of C S Lewis." Thesis, 2006. http://hdl.handle.net/2263/28396.
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Epistemology in its contemporary post-modern ethos is generally believed to be inseparably hinged upon language. This of course ensures a major paradigm shift in the disciplined human conceptions of reality. It has been stated and is widely acknowledged that the Kantian Noumenal barrier has, in this recent shift, been proved to be looming far closer than it was ever previously considered. This new barrier to the world of ‘objective absolutes’ comprises a barrier of semantics and syntax, and calls for a radical restructuring of all the human sciences. There is surely no discipline in the humanities that can claim immunity to this colossal shift in epistemology, and theology (particularly of the Evangelical variety) is no exception to the rule. The impact of post-modern epistemological assumption upon contemporary Evangelicalism presents to those who adhere to this school’s position, a profound challenge. Conservative Christians, who hold to the propositional universality and the objectivity of biblical truth, find in the post-modern ethos little sympathy and no rational justification granted for their ‘metaphysical objectivity’. A major challenge therefore to Evangelical Christianity at the present time is this: Is there, in the light of the challenge of post-modern epistemology, any reasonable justification for continuing to adhere to the evangelical claim that God has spoken in unchanging propositional terms that are universally valid and binding? It would seem that in this regard many evangelicals are feeling pressured. Evidence of the pressure of this challenge can readily be found either in the growing contemporary evangelical tendency towards advocating a more cooperative attitude to the post-modern ethos, or in the reactionary theology of schools of thought like the Spiritual Warfare Movement. The writings of Clive Staples Lewis (1898 – 1963) have been proven effective in the countering of negative challenges to Christian faith for the past sixty years. Lewis, as an apologist, in the opinion of many intellectual searchers, positively and convincingly countered modernistic objections to faith in his own time. Modernistic assumptions prevailed in the Western world in Lewis’ day that tended to discredit a rational belief in the supernatural. Lewis was widely held to be an effective apostle to counter this modernistic scepticism. It is the conviction of the present writer that C. S. Lewis apologetics can be just as effectively utilised today in addressing post-modern challenges, as it was fifty years ago used to answer the questions raised by modernism. Lewis in all of his Christian writings, reveals an underlying epistemology that I believe (because it is based firmly upon Christian orthodoxy), has stood the test of time. The apologetics of C. S. Lewis may serve to answer post-modern challenges just as rationally as it did modernism. In this thesis, Lewis’ underlying epistemology will be examined. This will comprise the first part of my work. The second part of the thesis deals with the post-modern epistemological challenge to Evangelicalism as a world-view. The final part of this thesis consists of a dialogue between the most common post-modern challenges to evangelical thinking, and rationally compelling answers thereto that are found in Lewis’ writings.Thesis (PhD)--University of Pretoria, 2007.
Dogmatics and Christian Ethics
Unrestricted
39
Venturinha, Inês Daniela Ferreira Salgueiro da Silva da Costa. "O carácter sintético da racionalidade prática em Kant." Master's thesis, 2019. http://hdl.handle.net/10362/76948.
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This dissertation examines the impact of the problem of causality on Kant’s moral philosophy, more specifically the influence of Hume on Kant's view of free will. As is well known, Kant considers that Hume was responsible for awaking him from his “dogmatic slumber” (Prolegomena, A 13). In An Enquiry concerning Human Understanding, Hume seeks to examine the cognitive structure of human mind, stressing the existence of two fundamental kinds of knowledge: “matters of fact” and “relations of ideas”. While the latter consist of necessary truths, “matters of fact” correspond to contingent truths. The domain of the empirical exceeds what is merely given by our senses, involving a series of inferences that depend on the cause-effect relationship. Hume argues that we cannot know only by means of our intellectual capacities what effect an event will bring without an empirical basis. Causality thus amounts only to a habit, which has no logical foundation. And if this connection does not have legitimacy, the universal and necessary validity of the judgments that sustain science is not possible. This is the first problem raised by Hume, to which Kant devotes much of his Critique of Pure Reason.
A second problem has to do with the question of freedom, particularly the dilemma posed by determinism, which consists in the apparent impossibility to know whether or not our actions are a consequence of free choices. Kant seeks to answer this second problem in his moral philosophy, notably in the Foundations of the Metaphysics of Morals and the Critique of Practical Reason. I claim that the concept of “transcendental” is in Kant the key not only for answering the theoretical problem of causality but also to tackle the practical problem of freedom. From the theoretical perspective, Kant legitimates causality by appealing to the existence of what he calls “synthetic a priori judgments” with the cause and effect relationship appearing as a category of the “pure concepts of understanding”. But causality is not the only operator that has a transcendental source. Freedom, according to Kant, possesses the same foundation. What is distinctive about Kant’s moral examination is precisely a critical analysis of reason. His moral project is part of an all-embracing critical project where theoretical and practical knowledge are intertwined.
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MARKVART, Petr. "Implementace zlatého pravidla morálky do krizových plánů ochrany obyvatelstva." Master's thesis, 2018. http://www.nusl.cz/ntk/nusl-386655.
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In my diploma thesis entitled Implementing the Gold Rule of Morality in Crisis Planning for Population Protection, I will try to draw on the ideas and conclusions of my bachelor thesis, in which I investigated whether members of the Integrated System Can use the golden rule of morality in an emergency. I have come to the conclusion that the members of the individual components of the integrated rescue system are guided by the valid legislation and orders of the commander of the intervention. Nevertheless, they would welcome in certain situations the possibility of deciding according to the golden rule of morality, which briefly tells us: "I do not want to do the other to you." Translated into situations in the event of an extraordinary event may mean deciding in tedious situations so, as if you were the Rescued and not the savior. The aim of my thesis is to find out whether it is possible to implement this idea in the crisis plans themselves and, above all, whether the intervening members of the integrated rescue system themselves would use this rule in certain situations. The association of two seemingly incompatible worlds seems at first glance absurd, but research and interviews with individual members of the integrated system have convinced me that the philosophical questions and the name of Imanuel Kant can very closely mingle with the world of extraordinary events and the salvation of Human lives, health and property of the population. I would very much like to work with this bachelor thesis together with my previous bachelor thesis, tried to create a unified whole as an idea that can motivate us to think whether it is necessary to change the current state of legislation or whether the legislation itself is set as a form of golden rule of morality .
41
Constantin, Kathia. "Le penser pacifié et l’agir moral de l’après Auschwitz selon T. W. Adorno." Thèse, 2016. http://hdl.handle.net/1866/16193.
Full textAbstract:
Dans Dialectique de la Raison, Adorno et Horkheimer tentent d’esquisser le pourquoi et le comment de ce retour à la barbarie qu’a connu la civilisation européenne, lors du troisième Reich. Quelles sont ces conditions qui ont rendu possibles les massacres administrés sous le régime nazi? La résolution de cette énigme qui se solde sur l’échec de l’Auflkärung nous dévoile une nécessité, celle d’une transformation radicale à la fois de l’éthique et de la métaphysique dans sa conception de la vérité. Celle-ci se présente à nous sous la forme d’une norme morale : « Dans leur état de non-liberté, Hitler a imposé aux hommes un nouvel impératif catégorique; penser et agir en sorte qu’Auschwitz ne se répète pas ». Quelles modalités de penser et d’agir nous exhortent ce nouvel impératif catégorique? La philosophie d’Adorno, critiqué pour n’avoir été que négative dans son entreprise, est-elle en mesure de nous fournir des prescriptions normatives capables de réorienter le penser théorétique et l’éthique?In Dialectic of Enlightenment, Adorno and Horkheimer try to explain the reasons for why and how, European civilization committed barbaric crimes during the third Reich. What conditions that made possible the massacres administered under the Nazi regime? The failure of the Enlightenment is the answer to this question and requires a radical transformationof ethics and metaphysics. This necessity takes the form of a new categorical imperative: “A new categorical imperative has been imposed by Hitler upon human beings in the state of their unfreedom: to arrange theirs thoughts and actions so that Auschwitz will not repeat itself, so that nothing similar will happen”. Is Adorno’s philosophy, often accused of being too negative, is it able to provide normative prescriptions able to give a new direction to the theoretical thinking and ethics?
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Blili-Hamelin, Borhane. "Liberté? : réflexion sur un problème dans l'éthique de Theodor Adorno." Thèse, 2009. http://hdl.handle.net/1866/4732.
Full textAbstract:
La réflexion morale de Theodor Adorno est manifestement traversée par une tension : l’exigence paradoxale d’enraciner pleinement la morale à la fois dans les impulsions les plus vives et dans la raison la plus lucide. Plus qu’une excentricité parmi d’autres de la figure de proue de l’École de Francfort, le présent mémoire donne à penser que ce problème pourrait être une des principales charnières de son éthique. L’objectif de ma recherche est de dégager une voie pour articuler conjointement, «sans sacrifice aucun», ces deux exigences. Pour ce faire, je tenterai d’étayer l’hypothèse suivante : l’analyse du problème de la liberté et de la non-liberté que développe le premier des trois «modèles» de Dialectique négative permet de comprendre à la fois le lien et l’écart entre la dimension impulsive et rationnelle de l’éthique d’Adorno. L’argument qui sera déployé se penchera d’abord sur le problème de la non-liberté et son incarnation à travers le phénomène concret de l’antisémitisme ainsi que de la peur et de la rage animale dans lesquelles il s’enracine, pour ensuite examiner la conception adornienne de la liberté dans ses deux dimensions de «pleine conscience théorique» et «d’impulsion spontanée», et pour finalement tenter d’apprécier la portée plus générale pour la compréhension de l’éthique d’Adorno de cette interprétation du problème de la liberté en tentant de comprendre sur cette base son «nouvel impératif catégorique».Throughout Theodor Adorno’s moral thought runs a paradoxical demand : that morality should be fully rooted in both the liveliest impulses and the keenest reasonings. More than a quirk among Adorno’s many, this essay suggests that this problem plays a pivotal role in his ethics. The current research seeks to develop a strategy to conjointly articulate these two demands. To this end, I will try to expound the following hypothesis : the analysis of the problem of freedom and unfreedom set forth by the first of the ‘models’ in Negative Dialectics enables making sense of both the bond and the disparity between the impulsive and rational constituents of adornian ethics. This study will first focus on the problem of unfreedom and its embodiment in the concrete phenomena of anti-Semitism as well as the animal fear and rage that it builds upon. It will then go on to examine Adorno’s conception of freedom in its two facets : «full theoretical consciousness» and «spontaneous impulse». It will finally try to ascertain the more general relevance of this interpretation of the problem of freedom for making sense of Adorno’s ethics, by trying to make sense on that basis of his «new categorical imperative».
43
Mejia, Maria. "WHY DOES KANT THINK THAT MORAL REQUIREMENTS ARE CATEGORICAL IMPERATIVES?" 2016. http://scholarworks.gsu.edu/philosophy_theses/181.
Full textAbstract:
In this paper I put forth three criticisms against McDowell account of the idea that moral requirements are categorical imperatives. I argue that McDowell’s account fails as a defense of Kant’s doctrine for at least three reasons. First, McDowell claims that agents can appeal to experience in order to formulate and recognize categorical imperatives. However, Kant strongly disagrees with this claim, explicitly claiming that moral requirements cannot be derived from experience. Second, McDowell argues that the virtuous agent will not experience inner conflict when motivating herself to act virtuously, but inner conflict plays a central role in Kant’s picture of moral motivation and virtue. Third, McDowell does not account for how the moral law serves as a necessary incentive to moral action through the a priori feeling of respect. Finally, I suggest that my criticisms cast doubt on the validity of McDowell’s account, and provide insights into some criteria that an account must meet if it is to be a proper defense of Kant’s doctrine of moral requirements as categorical imperatives.
44
Pathak, Krishna Mani [Verfasser]. "The universalizability of the categorial imperative : re-examining Kant's Maxim of Duty / Researcher Krishna Mani Pathak." 2010. http://d-nb.info/1007468262/34.
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Χατζηνάσου, Ευθυμία. "Το ηθικό, το νόμιμο, το πολιτικό : θεμελιώσεις και διακρίσεις, ανεξαρτησία και σύνδεση της ηθικής, του δικαίου και της πολιτικής, με βάση τη Θεωρία του Δικαίου του Καντ και σε προβολή προς τις θεωρίες δικαίου του νομικού θετικισμού." Thesis, 2010. http://nemertes.lis.upatras.gr/jspui/handle/10889/4294.
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Στην εργασία παρουσιάζεται η Θεωρία Δικαίου του Καντ, σε συνδυασμό με την Ηθική και Πολιτική Φιλοσοφία του φιλοσόφου προκειμένου να αναδειχθεί η κοινή θεμελίωσή τους στον ηθικό νόμο που ενυπάρχει στον ανθρώπινο Λόγο και ελευθερία..
Η σύνδεση πολιτικής, δικαίου και ηθικής διατυπώνεται ρητά από τον Καντ, και επίσης υπό την ανάλυση του σύγχρονου φιλοσοφικού στοχασμού (Τίμμονς, Βίλλασεκ, ΜακΝτάουελ) τεκμηριώνεται η ανεξάλειπτη ηθική διάσταση εντός του δικαίου και της πολιτικής μέσα από την πραγμάτευση των σύγχρονων αντιλήψεων, όπως η περιγραφικότητας, η εξωτερικότητα και η επιτακτικότητα, και μέσα από την απόρριψη των επιμέρους θέσεων της ανεξαρτησίας και της εξωτερικότητας του δικαίου.In this paper, the Kant’s Doctrine of Right is presented in combination with his Moral and Political Philosophy, in order to display; their common foundation on the moral law that prevails on the human Reason and freedom. Kant has explicitly expressed the connection between politics, law and morality, and additionally in the modern philosophical thought (Timmons, Willaschek, McDowell) the ineffaceable moral dimension of right and politics is validated through the modern concepts of descriptivity, externality and prescreptivity, by the refutation of Independence and Externality Theses.