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394, 410–413), in Kant’s “Tugendlehre”. A Comprehensive Commentary, hrsg. von Andreas Trampota, Oliver Sensen und Jens Timmermann, Berlin, S. 59–84. 2013 [11] Ricken, Friedo (2013): Die Religionslehre als Lehre der Pflichten gegen Gott liegt außerhalb der Grenzen der reinen Moralphilosophie (TL 6: 486–491), in Kant’s “Tugendlehre”. A Comprehensive Commentary, hrsg. von Andreas Trampota, Oliver Sensen und Jens Timmermann, Berlin, S. 411–30. 2013 [12] Schadow, Steffi (2012): Recht und Ethik in Kants Metaphysik der Sitten (MS 6: 218–221 und TL 6: 390f.), in Kant’s “Tugendlehre”. A Comprehensive Commentary, hrsg. von Andreas Trampota, Oliver Sensen und Jens Timmermann, Berlin, S. 85–112. 2013 [13] Schönecker, Dieter (2013): Duties to Others from Love (TL 6: 448–461), in Kant’s “Tugendlehre”. A Comprehensive Commentary, hrsg. von Andreas Trampota, Oliver Sensen und Jens Timmermann, Berlin, S. 309–42. 2013 [14] Timmermann, Jens (2013): Duties to Oneself as Such (TL 6: 417–420), in Kant’s “Tugendlehre”. A Comprehensive Commentary, hrsg. von Andreas Trampota, Oliver Sensen und Jens Timmermann, Berlin, S. 207–220. 2013 [15] Timmons, Mark (2013): The Perfect Duty to Oneself as an Animal Being (TL 6: 421–428), in Kant’s “Tugendlehre”. A Comprehensive Commentary, hrsg. von Andreas Trampota, Oliver Sensen und Jens Timmermann, Berlin, S. 221–44. 2013 [16] Trampota, Andreas (2013): The Concept and Necessity of an End in Ethics (TL 6: 379–389), in Kant’s “Tugendlehre”. A Comprehensive Commentary, hrsg. von Andreas Trampota, Oliver Sensen und Jens Timmermann, Berlin, S. 139–58. 2013 [17] Trampota, Andreas/Sensen, Oliver/Timmermann, Jens (Hrsg.): Kant’s “Tugendlehre”. A Comprehensive Commentary, Berlin. 1 1 Acknowledgements. Contents. Abbreviations. Introduction. Idee und Notwendigkeit einer Metaphysik der Sitten (MS 6:205 – 209, 214 – 218 und TL 6:375 – 378) , Zöller, Günter. Das Verhältnis der Vermögen des menschlichen Gemüts zu den Sittengesetzen (MS 6:211 – 214), Höwing, Thomas. Die Einteilungen der Metaphysik der Sitten im Allgemeinen und die der Tugendlehre im Besonderen (MS 6:218 – 221 und RL 6:239 – 242 und TL 6:388 – 394, 410 – 413), Ludwig, Bernd. Recht und Ethik in Kants Metaphysik der Sitten (MS 6:218 –221 und TL 6:390 f.), Schadow, Steffi. Prior Concepts of the Metaphysics of Morals (MS 6:221 – 228), Baum, Manfred. The Concept and Necessity of an End in Ethics (TL 6:379 – 389), Trampota, Andreas. Virtue and Its Ends (TL 6:394 – 398), Denis, Lara. Virtue and Sensibility (TL 6:399 – 409), Goy, Ina. Duties to Oneself as Such (TL 6:417 – 420), Timmermann, Jens. The Perfect Duty to Oneself as an Animal Being (TL 6:421 – 428), Timmons, Mark. The Perfect Duty to Oneself Merely as a Moral Being (TL 6:428 –437), Bacin, Stefano. The Inner Court of Conscience, Moral Self-Knowledge, and the Proper Object of Duty (TL 6:437 – 444), Esser, Andrea M. Imperfect Duties to Oneself (TL 6:444 – 447), Hill, Thomas. Duties to Others from Love (TL 6:448 – 461), Schönecker, Dieter. Duties to Others From Respect (TL 6:462 – 468), Sensen, Oliver. Friendship, Duties Regarding Specific Conditions of Persons, and the Virtues of Social Intercourse (TL 6:468 – 474), Baron, Marcia. Ethische Methodenlehre: Didaktik und Asketik (TL 6:477 – 485), Dörflinger, Bernd. Die Religionslehre als Lehre der Pflichten gegen Gott liegt außerhalb der Grenzen der reinen Moralphilosophie (TL 6:486 – 491), Ricken, Friedo. Notes on Contributors. Index of Names. Index of Subjects.
2013 [18] Zöller, Günter (2013): Idee und Notwendigkeit einer Metaphysik der Sitten (MS 6: 205–209, 214–218 und TL 6: 375–378), in Kant’s “Tugendlehre”. A Comprehensive Commentary, hrsg. von Andreas Trampota, Oliver Sensen und Jens Timmermann, Berlin, S. 11–24. 2012 [19] Ferguson, Benjamin (2012): Kant on Duty in the Groundwork, Res Publica 18, S. 303–19. 2 2012 [20] Forman, David (2012): Kant on Moral Freedom and Moral Slavery, Kantian Review 17, S. 1– 32. 3 2012 [21] Hill, Jr., Thomas E. (2012): Virtue, Rules, and Justice: Kantian Aspirations, Oxford. 4 2012 [22] McCarty, Richard (2012): The Right to Lie. Kantian Ethics and the Inquiring Murderer, 2 “Barbara Herman offers an interpretation of Kant’s Groundwork on which an action has moral worth if the primary motive for the action is the motive of duty. She offers this approach in place of Richard Henson’s sufficiency-based interpretation, according to which an action has moral worth when the motive of duty is sufficient by itself to generate the action. Noa Latham criticizes Herman’s account and argues that we cannot make sense of the position that an agent can hold multiple motives for action and yet be motivated by only one of them, concluding that we must accept a face-value interpretation of the Groundwork where morally worthy actions obtain only when the agent’s sole motive is the motive of duty. This paper has two goals, one broad and one more constrained. The broader objective is to argue that interpretations of moral worth, as it is presented in the Groundwork, depend on interpretations of Kant’s theory of freedom. I show that whether we can make sense of the inclusion of nonmoral motives in morally worthy actions depends on whether the ‘always causal framework’ is consistent with Kant’s theory of freedom. The narrow goal is to show that if we adopt an ‘always causal’ framework for moral motivation, then Herman’s position and her critique of the sufficiency-based approach fail. Furthermore, within this framework I will specify a criterion for judging whether an action is determined by the motive of duty, even in the presence of nonmoral motives. Thus, I argue Latham’s conclusion that we must accept a face-value interpretation is incorrect.” 3 “Kant’s account of the freedom gained through virtue builds on the Socratic tradition. On the Socratic view, when morality is our end, nothing can hinder us from attaining satisfaction: we are self-sufficient and free since moral goodness is (as Kant says) ‘created by us, hence is in our power’. But when our end is the fulfilment of sensible desires, our satisfaction requires luck as well as the cooperation of others. For Kant, this means that happiness requires that we get other people to work for our ends; and this requires, in turn, that we gain control over the things other people value so as to have influence over them. If this plan for happiness is not subordinated to morality, then what is most valuable to us will be precisely what others value. This is the root of the ‘passions’ that make us evil and make us slaves whose satisfaction depends on others. But, significantly, this dependence is a moral slavery and hence does not signal a loss, or even diminishment of the kind of freedom required for moral responsibility.” 4 General Introduction (1). I. Basic Themes. 1. Kant’s Ethical Theory: An Overview (21). 2. Kantian Normative Ethics (35). 3. Kantian Constructivism as Normative Ethics (71). II. Virtue. 4. Finding Value in Nature (95). 5. Kant on Weakness of Will (107). 6. Kantian Virtue and “Virtue Ethics” (129). 7. Kant’s Tugendlehre as Normative Ethics (160). III. Moral Rules and Principles. 8. The Dignity of Persons: Kant, Problems, and a Proposal (185). 9. Assessing Moral Rules: Utilitarian and Kantian Perspectives (203). 10. The Importance of Moral Rules and Principles (225). 11. Moral Construction as a Task: Sources and Limits (249). IV. Practical Questions. 12. Questions about Kant’s Opposition to Revolution (277). 13. Treating Criminals as Ends in Themselves (296). 14 Kant and Humanitarian Intervention (320). 15. Moral Responsibilities of Bystanders (343). References (358). Index (367).
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