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Among the basic elements of Immanuel Kant's ethics, stand out the categorical imperative as the main reason of ethical determination, its appeal to the capacity to judge, and the possibility of considering Kantian ethics of duty also as a model for the formation of character and therefore also as virtue ethics. Kant's approach is productive even in ethical proposals that differ from him in what could be called his "material ethics". Finally, it is shown how contemporary ethical discussion cannot do without the insights offered by the philosopher of Königsberg. [ABSTRACT FROM AUTHOR]

Delgadillo Macías, Carlos Antonio. The Type of Contradiction in the Four Examples of the First Formula of the Categorical Imperative in the Groundwork for the Metaphysics of Morals. The Groundwork for the Metaphysics of Morals, published by Immanuel Kant in 1785, explains the different formulations of the categorical imperative. For the first one, it offers four examples of maxims that cannot be accepted because they are contradictory. The aim of this article is to clarify what Kant is referring to with the concept of "contradiction" in this argumentative context. For this, I make reference to his conception of the system of nature, outlined in works such as Critique of Pure Reason and the Prolegomena to Any Future Metaphysics That Will Be Able to Present Itself as a Science. [ABSTRACT FROM AUTHOR]

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Copyright of Recerca is the property of Universitat Jaume I and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista de Filosofía (0185-3481) is the property of Universidad Iberoamericana Cuidad de Mexico and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article analyzes the influence of the principle of beneficence as one of the ethical reasons that led ophthalmologist Li Wenliang to alert, using the Weibo platform, about the emergence of an epidemic outbreak different from SARS. Accordingly, we discuss the socio-political context of the SARS-CoV-2 epidemic in China. We assume that the principle of beneficence might be understood from an approach combining Western references - the first formulation of the Kantian categorical imperative and the Hippocratic legacy -- with Oriental ones - the Ren or humanity, derived from Confucian thought. We conclude that in an interrelated world, with medical practices having universal scientific foundations, it is possible to validate medical ethical decisions from different cultural contexts, as long as progress continues in the field of an inter-civilizational dialogue with a horizontal perspective. [ABSTRACT FROM AUTHOR]

The aim of this article is to explore the problem regarding the fetishization of law by examining the hermeneutics of two traditions that, far from being opposed, mutually enrich each other. The former puts forward both philosophical and psychoanalitical traditions, addressing Kantian thought, particularly with respect to law's formalism, illustrated in the categorial imperative and its implications on politics. Therefore, we will stress the relevance of the different critics such formalism received from Adorno, Hegel and Lacan. The latter, linked to a theological-biblical thought, will take into account Franz Hinkelammert's crucial contribution, analyzing Abraham's sacrifice myth, which was interpreted by the tradition, and updated by Pablo de Tarso's Theology, especially stydying a well-known passage from the paulin letter to the Romans. [ABSTRACT FROM AUTHOR]

The feminist critique has shown how Kant's conception of the female sex breaks his pretended ethical universalism. The supposed male natural superiority, particularly expressed in his Die Metaphysik der Sitten, excludes women from rational autonomy and from the capacity for self-legislation. This exclusion is based on women's own characteristics and makes women not participate in what Kant conceptualizes as distinctive of humanity. In addition to the critical-feminist revision of this incoherence, this text collects psychoanalyst Sarah Kofman's analysis of Kant's discourse on femininity. We will try to show here how the reading of this contemporary thinker, which is not carried out primarily from a critical-feminist perspective, nevertheless comes to coincide fully with it. [ABSTRACT FROM AUTHOR]

Copyright of Consensus (16803817) is the property of Universidad Femenina del Sagrado Corazon and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The following work is a response to Jonas' claim that previous ethical theories are incapable to provide answers to the new problems that modern techniques present. Specifically, how Kant's categorical imperative cannot provide answers to new important problems like the moral justification for the existence of humanity and the world. This work provides 1) a demonstration on how Jonas' interpretation of the categorical imperative is incomplete and therefore his initial claim is wrong and 2) practical Kantian answers to Jonas' modern technique problems with the necessary theoretical justification based on Kant's Critique of Pure Reason and Groundwork of the Metaphysics of Morals. [ABSTRACT FROM AUTHOR]

In this work, we shall analyze two aspects regarding what Kant considers the fundamental principle of practical reason. First, we shall try to show that the fundamental practical principle necessarily implies a sort of suspension of any subjective principle of action, that is, of the guiding function proper to maxims. This would be a first moment of negativity inherent to the consciousness of the Moral law within us. Secondly, we shall also attempt to show that the consciousness of this law involves the recognition of our original inadequacy with respect to it, and that this inadequacy is necessarily felt as a peculiar type of pain, a negative feeling as unique and original as it is unique and original the fact of the law's consciousness. This would be a second moment of negativity, this time related to the agent's own practical identity. [ABSTRACT FROM AUTHOR]

The main objective of this research is to show the scope and projection of the unconditioned norm in the thought of Karol Wojtyła. For this, the method we follow is mainly the study of Kant's Grounds of the metaphysics of customs (Grundlegung der Metaphysik der Sitten), where he exposes the theory of imperatives and in a special way shows, as opposed to utilitarianism, how the person can never be a mere medium but an end in itself. This Kantian conception had a great impact on Wojtyła, who also criticized the utilitarian ethics and saw great lightin the Kantian approach. However, Wojtyła goes beyond the Kantian proposal since, although they coincide in many points, it seems insufficient to him not to approach the subject of the experience, its aprioristic vision and, therefore, its insufficient vision of the personal being. Wojtyła, from his Aristotelian-Thomist formation and from the discovery of phenomenology from Max Scheler, will vertebrate a doctrine that seems to us very original both in its method and in its projection. Let us say that the main objective of this research is none other than to make known the Wojtylian personalist norm and propose it as the basis for all social relations. [ABSTRACT FROM AUTHOR]

Freud never ceases to inquire into the gap between religion and psychoanalysis. The last lines he wrote illustrate his insistence on the question: "Mysticism is the dark self perception of the realm outside the ego, the realm of the id". By tracking this gap through the equivalence Freud establishes between Kant's categorical imperative, taboo, and the restrictions of obsessive neurosis, we can see how religion captures the subject's possibility of accepting its subjective division. On the basis of Lacan and resorting to a proposition set forth by Agamben, we argue that psychoanalysis invites human beings to profane, to recover the relationship with the cause of their desire, which has been confiscated by religion. [ABSTRACT FROM AUTHOR]

"Husserl's Appropriation of the Categorical Imperative". Husserl's attempts to elaborate a formal ethics analogous to logic reaches its highest point in the formulation of a superior formal law of practice, i.e., the categorical imperative, considered by him to be the central problem in ethics. Such formulation constitutes the main core of a system that, at its most fundamental level, aims to determine the formal laws of correct action. In this framework, the aim of the paper is to determine the precise meaning, function and scope of the Husserlian appropriation of the categorical imperative and its relationship with its main reference in the elaboration of a formal ethics: Kantian ethics. [ABSTRACT FROM AUTHOR]

This essay aims to show the relationships in the transcendental phenomenology of Edmund Husserl between ethics and love. Why it is emphasized in the moral and ethical dimension of the person and how important is the categorical imperative according to which every man must do his/her best to show the social impact of this imperative in his circumstances. These reflections lead to the theme of the community and to the community of love, in special, which Husserl devoted major reflections from the transcendental phenomenology. The aim is to show the ethical dimension of love in Husserl. [ABSTRACT FROM AUTHOR]

Copyright of Revista Brasileira de Estudos Politicos is the property of Universidade Federal de Minas Gerais (Revista Brasileira de Estudos Politicos) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay aims to show the relationships in the transcendental phenomenology of Edmund Husserl between ethics and love. Why it is emphasized in the moral and ethical dimension of the person and how important is the categorical imperative according to which every man must do his/ her best to show the social impact of this imperative in his circumstances. These reflections lead to the theme of the community and to the community of love, in special, which Husserl devoted major reflections from the transcendental phenomenology. The aim is to show the ethical dimension of love in Husserl. [ABSTRACT FROM AUTHOR]

In Self-Constitution. Agency, Identity, and Integrity (2009), Christine Korsgaard argues that the categorical imperative rules human action because it is the sole principle that allows us to reach the complete psychic unity that, Korsgaard thinks, is an essential prerequisite for effective action. Reaching this unity —which consists in making cohere diverging impulses for action— is for human agents a constant activity called "self-constitution." According to Korsgaard, this activity is the source of normativity, of human practical identities and even of personal identity. After explaining the main ideas of the book, I present two objections. First, I criticize the linkage of the categorical imperative to successful self-constitution, for not every failure of the latter counts as a moral failure. Second, I argue that the thesis that personal identity is a product of self-constitution is problematic and that it betrays a confusion between practical identity and personal identity. [ABSTRACT FROM AUTHOR]

In a way, Kant's philosophy is the basis of enlightened reason. In their approaches, the rule of reason appears united to historicity. Kant founds the conception of man's autonomy in modernity: the realm of freedom cannot be regulated or imprisoned for things, is the same man who, by reason guides their actions. In an ethical plane, duty is not something that is imposed from the outside, but an a priori postulate of reason. In this sense, the moral conscience is autonomous, self-imposed as a duty, as a categorical imperative. The reason appears to be the only lawmaker and knew, and history no longer be seen as a plan of the gods but to men's workmanship. [ABSTRACT FROM AUTHOR]

Copyright of Contextos Educativos is the property of Universidad de la Rioja, Servicio de Publicaciones and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article puts into question the desire to prove the free existence of the will thru resources provided by neurobiology. To achieve this the author asks himself how morality is possible considering this view. The argumentation first resorts to kantian theory to make a distinction between the laws of "is" and those of "ought". Secondly, to offer an explanation of the two first formulations of the categorical imperative underlining the importance of both maxims. Thirdly, he resorts to an explanation of the kantian theory of right, distinguishing its different levels, at the same time pointing out the importance of each one of them. Finally, he makes a distinction between morality and pragmatism, with which he proves that the critique of the kantian theory is not as definitive as might seem at first glance. [ABSTRACT FROM AUTHOR]