Chronologische - Ethikseite

2011 [56] Stohr, Karen (2011): Kantian Beneficence and the Problem of Obligatory Aid, Journal of
Moral Philosophy 8, S. 45–67. 22
2011 [57] Swanton, Christine (2011): Kant’s Impartial Virtues of Love, in Perfecting Virtue. New Essays
on Kantian Ethics and Virtue Ethics, hrsg. von Lawrence Jost und Julian Wuerth,
Cambridge, S. 241–259.
2011 [58] Walker, Mark Thomas (2011): Kant and Morality. Recovering the Categorical Imperative,
Basingstoke.
2011 [59] Wike, Victoria S. (2011): Defending Kant Against Nodding’s Care Ethics Critique, Kant
Studies Online (Januar 2011), S. 1–26, http://www.kantstudiesonline.net.
2011 [60] Wood, Allen W. (2011): Humanity as an End in Itself, in Derek Parfit, On What Matters
Volume 2, Oxford, S. 58–82.
2011 [61] Wood, Allen W. (2011): Kant and Agent-Oriented Ethics, in Perfecting Virtue. New Essays on
Kantian Ethics and Virtue Ethics, hrsg. von Lawrence Jost und Julian Wuerth,
Cambridge, S. 58–91.
2011 [62] Wuerth, Julian (2011): Moving Beyond Kant’s Account of Agency in the Grounding, in
Perfecting Virtue. New Essays on Kantian Ethics and Virtue Ethics, hrsg. von
Lawrence Jost und Julian Wuerth, Cambridge, S. 147–63.
2010 [63] Altman, Matthew C. (2010): Kant on Sex and Marriage: The Implications for the Same-Sex
Marriage Debate, Kant-Studien 101, S. 309–30. 23
2010 [64] Alves, Julius (2010): Vollkommene Tugendpflichten: Zur Systematik der Pflichten in Kants
2) That a satisfactory response to maxim-fiddling can be articulated using Kantian resources, especially the
first two formulations of the categorical imperative.
This approach to maxim-fiddling draws our attention to a Kantian notion of an offence against Morality
itself that has largely been overlooked.”
22 “Common sense tells us that in certain circumstances, helping someone is morally obligatory. That intuition
appears incompatible with Kant's account of beneficence as a wide imperfect duty, and its implication that
agents may exercise latitude over which beneficent actions to perform. In this paper, I offer a resolution to
the problem from which it follows that some opportunities to help admit latitude and others do not. I argue
that beneficence has two components: the familiar wide duty to help others achieve their ends and a narrow
duty to avoid indifference to others as end-setters. Although we are not always required to help, we are
always required not to be indifferent. When helping someone is the only way not to be indifferent to a
person, helping him/her is obligatory. My account avoids certain difficulties with other proposed solutions
and can also address an important concern about proximity.”
23 “When examined critically, Kant’s views on sex and marriage give us the tools to defend same-sex marriage
on moral grounds. The sexual objectification of one’s partner can only be overcome when two people take
responsibility for one another’s overall well-being, and this commitment is enforced through legal coercion.
Kant’s views on the unnaturalness of homosexuality do not stand up to scrutiny, and he cannot (as he often
tries to) restrict the purpose of sex to procreation. Kant himself rules out marriage only when the partners
cannot give themselves to one another equally – that is, if there is inequality of exchange. Because same-sex
marriage would be between equals and would allow homosexuals to express their desire in a morally
appropriate way, it ought to be legalized.”