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Journal articles on the topic 'The Highest Good'

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Published: 3 June 2025

Last updated: 31 July 2025

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1

Villarán, Alonso. "Kant’s Highest Good." Faith and Philosophy 34, no. 1 (2017): 57–81. http://dx.doi.org/10.5840/faithphil201711274.

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2

Son, Honggook. "Wolff’s highest good concept." Journal of The Society of philosophical studies 133 (June 30, 2021): 53–76. http://dx.doi.org/10.23908/jsps.2021.6.133.53.

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3

Svensson, Frans. "Descartes on the Highest Good." American Catholic Philosophical Quarterly 93, no. 4 (2019): 701–21. http://dx.doi.org/10.5840/acpq2019926187.

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What is the highest good? In the ethics of René Descartes, we can distinguish between at least seven different answers to this question: (a) God; (b) the sum of all the different goods that “we either possess . . . or have the power to acquire” (CSMK, 324/AT 5, 82); (c) free will; (d) virtue; (e) love of God; (f) wisdom; and (g) supernatural beatitude. In this paper, I argue that each of these answers, in Descartes’s view, provides the correct particular conception, relative to a distinct sense or concept of the highest good. Just as there are seven different conceptions of the highest good, a

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4

Crowe, Benjamin D. "Fichte on the Highest Good." Philosophy Today 52, no. 3 (2008): 379–90. http://dx.doi.org/10.5840/philtoday2008523/421.

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5

Denis, Lara. "Autonomy and the Highest Good." Kantian Review 10 (January 2005): 33–59. http://dx.doi.org/10.1017/s1369415400002120.

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Kant conceives of moral agents as autonomous, capable of motivating themselves to act on a self-given rule of reason, independently of – and even against – their inclinations. Moreover, Kant's moral theory tells agents to realize their autonomy, by striving to do what is right for its own sake. It is because of Kant's emphasis on autonomy that his notion of the highest good has been a topic of controversy. From Kant's time onward, commentators have suspected that the highest good, which promises virtuous agents happiness proportionate to their goodness, introduces heteronomy into morality. The

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6

Nahra, Cinara. "Sobre o aperfeiçoamento moral como destino da espécie humana." Con-Textos Kantianos. International Journal of Philosophy, no. 1 (June 11, 2015): 46–56. https://doi.org/10.5281/zenodo.18504.

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The main of this article is to discuss the idea of moral enhancement in Kant. We will show that moral enhancement is related do idea of <em>acting from duty</em> and as individuals all that we can do is to act morally and enhance ourselves morally, contributing  for the moral enhancement of the human species. To achieve the moral enhancement of the human species, however, it is necessary not only to work for our enhancement, but also to work for the happiness of others. But even if we work for other´s happiness, the accomplishment of the highest good (<em>consummatum</em>), I mean,

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7

Armstrong, John M. "Happy Lives and the Highest Good." Ancient Philosophy 26, no. 1 (2006): 206–9. http://dx.doi.org/10.5840/ancientphil200626151.

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8

Vasiliou, Iakovos. "Happy Lives and the Highest Good." Journal of Philosophy 104, no. 5 (2007): 263–68. http://dx.doi.org/10.5840/jphil2007104525.

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9

Wians, William. "Happy Lives and the Highest Good." Teaching Philosophy 28, no. 1 (2005): 88–91. http://dx.doi.org/10.5840/teachphil20052819.

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10

Pasternack, Lawrence. "Restoring Kant's Conception of the Highest Good." Journal of the History of Philosophy 55, no. 3 (2017): 435–68. http://dx.doi.org/10.1353/hph.2017.0049.

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11

Celano, Anthony J. "Boethius of Dacia: ‘On the Highest Good’." Traditio 43 (1987): 199–214. http://dx.doi.org/10.1017/s0362152900012538.

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The name Boethius of Dacia evokes today an image of a radical thinker, who championed the cause of philosophical freedom, even at the expense of his religious beliefs. His writings have earned him, together with his contemporary, Siger of Brabant, the title of leader of the ‘Latin Averroists’ or ‘Heterodox Aristotelians.’ Boethius’ treatise on the highest good has contributed greatly to the modern opinion of Boethius as a radical thinker. M. Grabmann, who rediscovered the De summo bono, considered the work to be a clear expression of the anti-Christian tendencies inherent in ‘Latin Averroism’;

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12

Friedlander, Eli. "On Different Ways to the Highest Good." Graduate Faculty Philosophy Journal 42, no. 2 (2021): 373–91. http://dx.doi.org/10.5840/gfpj202142220.

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13

Son, Honggook. "Kant and the Problem of the Highest Good." Humanities Research 62 (August 31, 2021): 473–504. http://dx.doi.org/10.52743/hr.62.16.

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14

Nuyen, A. T. "Kant on God, Immortality, and the Highest Good." Southern Journal of Philosophy 32, no. 1 (1994): 121–33. http://dx.doi.org/10.1111/j.2041-6962.1994.tb00707.x.

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15

Reath, Andrews. "Two Conceptions of the Highest Good in Kant." Journal of the History of Philosophy 26, no. 4 (1988): 593–619. http://dx.doi.org/10.1353/hph.1988.0098.

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16

Bowman, Curtis. "A Deduction of Kant’s Concept of the Highest Good." Journal of Philosophical Research 28 (2003): 45–63. http://dx.doi.org/10.5840/jpr_2003_14.

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17

Choi, So-In, and Je-Ki Jung. "What may I hope? - Postulate of the highest Good." Journal of the New Korean Philosophical Association 87 (January 31, 2017): 467–88. http://dx.doi.org/10.20433/jnkpa.2017.01.87.467.

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18

O'Connell, Eoin. "Kantian Moral Retributivism: Punishment, Suffering, and the Highest Good." Southern Journal of Philosophy 52, no. 4 (2014): 477–95. http://dx.doi.org/10.1111/sjp.12090.

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19

강지영. "Contemporary discourses on Kant's concept of the highest good." CHUL HAK SA SANG - Journal of Philosophical Ideas ll, no. 27 (2008): 201–26. http://dx.doi.org/10.15750/chss..27.200802.008.

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20

Richardson, Henry S. "Degrees of Finality and the Highest Good in Aristotle." Journal of the History of Philosophy 30, no. 3 (1992): 327–52. http://dx.doi.org/10.1353/hph.1992.0060.

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21

O'Connell, Eoin. "Happiness Proportioned to Virtue: Kant and the Highest Good." Kantian Review 17, no. 2 (2012): 257–79. http://dx.doi.org/10.1017/s1369415412000052.

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AbstractThis paper considers two contenders for the title of highest good in Kant's theory of practical reason: happiness proportioned to virtue and the maximization of happiness and virtue. I defend the ‘proportionality thesis’ against criticisms made by Andrews Reath and others, and show how it resolves a dualism between prudential and moral practical reasoning. By distinguishing between the highest good as a principle of evaluation and an object of agency, I conclude that the maximization of happiness and virtue is a corollary of the instantiation of the proportionality thesis.

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22

Kryshtop, Ludmila. "Kant’s Ethicotheology and His Concept of the Highest Good." Philosophy of Religion: Analytic Researches 7, no. 1 (2023): 99–120. http://dx.doi.org/10.21146/2587-683x-2023-7-1-99-120.

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The article concerns key aspects of Kant's views on theology, namely the possibility of theology as a science, the degree of certainty in knowledge achievable for it, the features of its subject, method and structure. The article shows that this problematic was of interest to Kant even in the pre-critical period, later, already in the critical period, this problematic was systematically developed. The author of the article examines the similarities and differences in the approach to theology (and, above all, to the proofs of the existence of God) between the writings of the critical and pre-cr

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23

Brown, Étienne. "Kant’s Doctrine of the Highest Good: A Theologico-Political Interpretation." Kantian Review 25, no. 2 (2020): 193–217. http://dx.doi.org/10.1017/s1369415420000047.

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AbstractKant’s discussion of the highest good is subject to continuous disagreement between the proponents of two interpretations of this concept. According to the secular interpretation, Kant conceived of the highest good as a political ideal which can be realized through human agency alone, albeit only from the Critique of the Power of Judgement onwards. By way of contrast, proponents of the theological interpretation find Kant’s treatment of the highest good in his later works to be wholly coherent with the discussions of this concept found in the second Critique. In their view, however, Ka

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24

Rönnedal, Daniel. "The Highest Good and the Relation between Virtue and Happiness." Symposion 8, no. 2 (2021): 187–210. http://dx.doi.org/10.5840/symposion20218212.

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The paper develops a Kantian view of the highest good and the relation between virtue and happiness. Several Kantian theses are defended, among them the thesis that the highest good is realized only if every virtuous individual is happy, the view that virtue is neither necessary nor sufficient for happiness, and the proposition that virtue is both necessary and sufficient for the worthiness of being happy. The author argues that the highest good ought to be realized and that it ought to be that everyone who is virtuous is happy. To prove these claims, the author will use techniques developed b

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25

Kahn, Samuel. "On the Philosophical Incoherence of a Duty to Promote the Highest Good." History of Philosophy Quarterly 41, no. 2 (2024): 165–83. http://dx.doi.org/10.5406/21521026.41.2.03.

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Abstract According to Kantian moral religion, because there is a duty to promote the highest good, we are warranted in believing in God and immortality. However, this article shows that the duty to promote the highest good is incoherent, and that popular conceptualizations of the highest good cannot avoid this incoherence. After arguing, additionally, against attempts to ground Kantian moral religion on the highest good in some role other than the object of duty, it is shown that Kant seems to have been aware of the original problem, suggesting an explanation for why he abandoned the highest g

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26

Zhong, Huanlin. "Kant’s Moral Theism and the Concept of the Highest Good." Religions 13, no. 9 (2022): 794. http://dx.doi.org/10.3390/rel13090794.

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The concept of the highest good plays a vital role in Kant’s moral theism. However, as many scholars suggest, Kant’s own texts about the very concept can be interpreted in different ways, some of which may imply that the practical postulate of God is not necessary for the realization of the highest good. In this paper, I argue, on the contrary, that within the framework of Kant’s philosophy, no matter how we interpretate the concept of the highest good, the practical postulate of God is necessary for the realization of it. The combination of virtue and happiness, let alone their perfect and ex

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27

Engstrom, Stephen. "The Concept of the Highest Good in Kant's Moral Theory." Philosophy and Phenomenological Research 52, no. 4 (1992): 747. http://dx.doi.org/10.2307/2107910.

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28

Godlove, Terry F. "MORAL ACTIONS, MORAL LIVES: KANT ON INTENDING THE HIGHEST GOOD." Southern Journal of Philosophy 25, no. 1 (1987): 49–64. http://dx.doi.org/10.1111/j.2041-6962.1987.tb01606.x.

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29

Villarán, Alonso. "Overcoming the Problems ofHeteronomyandDerivationin Kant's Idea of the Highest Good." Philosophical Forum 46, no. 3 (2015): 287–306. http://dx.doi.org/10.1111/phil.12070.

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30

Guyer, Paul. "Beauty, Systematicity, and the Highest Good: Eckart Förster'sKant's Final Synthesis." Inquiry 46, no. 2 (2003): 195–214. http://dx.doi.org/10.1080/00201740310001191.

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31

Fremstedal, Roe. "The concept of the highest good in Kierkegaard and Kant." International Journal for Philosophy of Religion 69, no. 3 (2010): 155–71. http://dx.doi.org/10.1007/s11153-010-9238-5.

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32

Kang,Seong-Ryool. "A Study on the Status of the Highest good and the Best good in Kant's Philosophy." KOREAN ELEMENTARY MORAL EDUCATION SOCIETY ll, no. 59 (2018): 261–96. http://dx.doi.org/10.17282/ethics.2018..59.261.

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33

Hahmann, Andree. "Kants Konzeption des höchsten Gutes." Philosophisches Jahrbuch 130, no. 1 (2023): 21–45. http://dx.doi.org/10.5771/0031-8183-2023-1-21.

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Kant’s highest good consists of happiness and the worthiness of happiness, that is, morality. The question of the exact connection between these two parts is disputed. Some argue that Kant proposed different, sometimes contradictory, concepts of the highest good. First, the highest good is said to consist in the distribution of happiness in relation to morality. Second, the highest good is said to describe a maximal or best state in which the greatest morality is associated with the highest happiness. This paper will show how the problematic relationship between the two elements of the highest

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34

Aksoy, Neşe. "Kant’s Highest Good as a Wide Obligation and Its Normative Ground." Balkan Journal of Philosophy 16, no. 2 (2024): 149–58. http://dx.doi.org/10.5840/bjp202416218.

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In his Critical corpus, Kant makes two seemingly inconsistent claims concerning the highest good and its relation to the postulates of immortality and God. On the one hand, he argues that the highest good is a duty to be promoted that must therefore be possible by human powers (‘ought implies can’). On the other hand, he asserts that the highest good is an “unconditioned object” of practical reason that can only be attained on the ground of the postulates of immortality and the aid of God. In order to resolve this apparent conflict in Kant’s claims, I intend to argue in this paper that Kant im

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35

Lee, Roy C. "The Function Argument in the Eudemian Ethics." Ancient Philosophy 42, no. 1 (2022): 191–214. http://dx.doi.org/10.5840/ancientphil202242114.

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This paper reconstructs the function argument of Aristotle’s Eudemian Ethics 2.1. The argument (1) seeks to define happiness through the method of division; (2) shows that the highest good is better than all four of the goods of the soul, not only two, as commentators have thought; and (3) unlike the Nicomachean argument, makes the highest good definitionally independent of the human function.

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36

Wang, Jun. "Human and World: Fichte and Wang Yangming on the Highest Good." Religions 15, no. 12 (2024): 1450. http://dx.doi.org/10.3390/rel15121450.

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In comparative philosophy, the study of Fichte and Wang Yangming has been largely overlooked. This article compares their views on the highest good and their approaches to the human–world relationship. Fichte sees the highest good as the realization of practical reason, achievable through religious faith and love for God, enabling individuals to transcend sensual desires and unify with God. Religious faith connects individuals to a higher existence, fostering moral actions. Wang Yangming, however, defines the highest good as the manifestation of conscience within, emphasizing internal cultivat

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37

Scriven, Charles. "Grace and Good." Journal of Interdisciplinary Studies 29, no. 1 (2017): 159–80. http://dx.doi.org/10.5840/jis2017291/210.

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How does the question of grace--its reality or not--affect self-understanding and moral aspiration? Søren Kierkegaard believed that conviction of grace, or of divine kindness at the heart of things, is crucial for human flourishing. This notion serves as a lever for critical reflection on perspectives concerning the secular turn Charles Taylor and others describe. The essay contrasts Kierkegaard’s thought with Iris Murdoch, Philip Kitcher, and co-authors Hubert Dreyfus and Sean Dorrance Kelly. Each of the secular perspectives, it turns out, maps onto a different one of three “stages” of human

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38

Son, Hoog-gook. "The System of Duty in Kant’s Theory of the Highest Good." Humanities Research 64 (August 31, 2022): 373–93. http://dx.doi.org/10.52743/hr.64.13.

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39

Jones, Shanti. "In Perfect Harmony – How Music Leads Us Towards the Highest Good." Journal of Humanities Therapy 12, no. 2 (2021): 215–34. http://dx.doi.org/10.33252/jht.2021.12.12.2.215.

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40

Wike, Victoria S., and Ryan L. Showler. "Kant’s Concept of the Highest Good and the Archetype-Ectype Distinction." Journal of Value Inquiry 44, no. 4 (2010): 521–33. http://dx.doi.org/10.1007/s10790-010-9252-y.

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41

Duadji, Noverman. "Good Governance dalam Pemerintah Daerah." MIMBAR, Jurnal Sosial dan Pembangunan 28, no. 2 (2012): 201. http://dx.doi.org/10.29313/mimbar.v28i2.356.

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The Governance is the frame to reform the government ideology, paradigm, culture and management. Such as a response action from the government that have made some policies as legal formal action. For reaching the good governance and the government highest performance, so tree of governance principal: accountability, transparency and participation must operate better by the real action that called the revitalization. It is injection the good governance values to public business that has a legal formal policy.

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42

Lanyon, Richard Ian, and Leonard D. Goodstein. "Pre-employment good impression and subsequent job performance." Journal of Managerial Psychology 31, no. 2 (2016): 346–58. http://dx.doi.org/10.1108/jmp-06-2014-0187.

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Purpose – Previous research has not demonstrated a consistent relationship between pre-employment measures of good impression (GI) response bias and subsequent job performance. The purpose of this paper is to study the likelihood that such effects would be present for the extremes of the GI dimension, noting that opposite predictions about these effects would be made from the two competing conceptions of GI: motivational and positive self-presentation. Design/methodology/approach – Three groups were studied in which the job performance was investigated for high and low pre-employment GI scorer

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43

Ko, Ilsun, Jinsook Kim, and Jungmin Lee. "Good Teaching and Desirable Teaching Behaviors Perceived by Nursing Students." Journal of Korean Academic Society of Nursing Education 25, no. 4 (2019): 496–507. http://dx.doi.org/10.5977/jkasne.2019.25.4.496.

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Purpose: This purpose of this study was to identify both good teaching and desirable teaching behaviors perceived by nursing students. Methods: A cross-sectional descriptive design was used. A convenience sample of 324 nursing students was selected and they completed self-reported questionnaires from November 1 to December 30, 2015. Results: Among 4 perspectives of good teaching (traditional, systemic, interaction, and constructionism), the traditional perspective was perceived as the highest form of good teaching, while the systemic perspective was perceived as the lowest. Meanwhile, disclosu

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44

Palatnik, Nataliya. "The Ideal of the Highest Good and the Objectivity of Moral Judgment." Kant Yearbook 10, no. 1 (2018): 125–48. http://dx.doi.org/10.1515/kantyb-2018-0007.

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AbstractMany Kantians dismiss Kant’s claim that we have a duty to promote the highest good – an ideal world that combines complete virtue with complete happiness – as incompatible with the core of his moral philosophy. This dismissal, I argue, raises doubts about Kant’s ability to justify the moral law, yet it is a mistake. A duty to promote the highest good plays an important role in the justificatory strategy of the Critique of Practical Reason. Moreover, its analysis leads to a new perspective on Kant’s conception of moral objectivity.

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45

Jo, Sung-Yeop. "Review on the Duty to Promote the Highest Good in Kant’s Philosophy." Journal of The Society of Philosophical Studies 62 (October 31, 2020): 235–72. http://dx.doi.org/10.26839/ps62.8.

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46

Lee, Kyung-Hee. "The Problem of Happiness and the Highest Good in Descartes’s Moral Theory." Journal of the New Korean Philosophical Association 109 (July 31, 2022): 345–62. http://dx.doi.org/10.20433/jnkpa.2022.07.345.

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47

Villarán, Alonso. "Overcoming the Problem of Impossibility in Kant's Idea of the Highest Good." Journal of Philosophical Research 38 (2013): 27–41. http://dx.doi.org/10.5840/jpr2013383.

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48

Taylor, Robert S. "Kant's Political Religion: The Transparency of Perpetual Peace and the Highest Good." Review of Politics 72, no. 1 (2010): 1–24. http://dx.doi.org/10.1017/s0034670509990945.

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AbstractScholars have long debated the relationship between Kant's doctrine of right and his doctrine of virtue (including his moral religion or ethico-theology), which are the two branches of his moral philosophy. This article will examine the intimate connection in his practical philosophy between perpetual peace and the highest good, between political and ethico-religious communities, and between the types of transparency peculiar to each. It will show how domestic and international right provides a framework for the development of ethical communities, including a kingdom of ends and even t

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49

Formosa, Paul. "Kant on the Highest Moral-Physical Good: The Social Aspect of Kant's Moral Philosophy." Kantian Review 15, no. 1 (2010): 1–36. http://dx.doi.org/10.1017/s1369415400002351.

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In §88, entitled ‘On the highest moral-physical good’, in hisAnthropology from a Pragmatic Point of View(hereafterAnthropologyfor short), Kant argues that ‘good living’ (physical good) and ‘true humanity’ (moral good) best harmonize in a ‘good meal in good company’. The conversation and company shared over a meal, Kant argues, best provides for the ‘union of social good living with virtue’ in a way that promotes ‘true humanity’. This occurs when the inclination to ‘good living’ is not merely kept within the bounds of ‘the law of virtue’ but where the two achieve a graceful harmony. As such, it

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50

Pozdnyakov, А. А. "The idea of the "public good" and the true foundations of good-doing in the philosophy of P. E. Astafiev." Abyss (Studies in Philosophy, Political science and Social anthropology), no. 3 (September 15, 2023): 38–46. http://dx.doi.org/10.33979/2587-7534-2023-3-38-46.

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The author analyzes some aspects of P. E. Astafyev's philosophy related to the moral dimension of human existence. The «public good» is regarded as a secondary value. Love appears as the highest value, as a unity of idealization of the object, faith in it and attraction to it.

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