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Kant held the moral law to be an objective imperative, an entity in its own right. It carries with it prescriptive force, in parallel to other principles of pure reason, like those of logic and mathematics. Objective imperatives therefore do not derive their authority from any other source,such as common consensus or the will of God. In Objective Imperatives, Ralph C. S. Walker seeks to show that this is a highly defensible view: Kant's Categorical Imperative, properly understood, is broadly right. The key to it is rationality, and not universality, which functions only as anapproximate test. Often, Kant sets the matter out badly, and most of the common objections to him can be shown to be due to misunderstandings. A morality that gives us an objective imperative does appear incompatible with the determinism to which Kant commits himself, but Walker argues that thisappearance is misleading.
A classic exposition of Kant's ethical thought.
First published in 2012. Kant’s Groundwork of the Metaphysic of Morals is one of the small books which are truly great: it has exercised on human thought an influence almost ludicrously disproportionate to its size. In moral philosophy it ranks with the ‘Republic’ of Plato and the ‘Ethics’ of Aristotle; and perhaps— partly no doubt through the spread of Christian ideals and through the long experience of the human race during the last two thousand years—it shows in some respects a deeper insight even than these. Its main topic—the supreme principle of morality—is of the utmost importance to all who are not indifferent to the struggle of good against evil. Written, as it was, towards the end of the eighteenth century, it is couched in terms other than those that would be used today; but its message was never more needed than it is at present, when a somewhat arid empiricism is the prevailing fashion in philosophy.
This publication is the Project Plan for a community-type society. A societal-level project plan describes the organized thinking and execution of a socio-technical environment; the societal structuring of community. This project plan identifies humanity’s project to create a global community-type society for the fulfillment of that which everyone has mutually in common. This is a planned project for a configuration of society that may be tested in its results at optimally meeting all human life requirements at the global scale. This is a planning and work proposal for an open-source, societal-level project. This document describes and explains a unified approach to actions and results that is likely, given what is known and accessible, to improve all of humanity. This is the plan for societal navigation that specifies an approach, direction, and execution to socio-technical life. The project plan has three core sections: (1) Approach to project execution, (2) Direction of project execution, and (3) Execution of project execution. The standard details the complete, plannable information set for the society’s operation, including its approach to action, its direction of action, and its execution and adaptation of action. Herein, these concepts, their relationships and understandings, are defined and modeled. Discursive reasoning is provided for this specific configuration of a project plan, as opposed to the selection and encoding of other configurations. A project plan provides for the formalized project-based development operation of a society, organized in time and with available resources, coordinated to become a societal service system for human fulfillment and ecological well-being.
The Egalitarian Conscience pays tribute to the highly influential work of Professor G. A. Cohen. Professor Cohen is a philosopher of international stature and tremendous achievement, who has been vital to the flourishing of egalitarian political philosophy. He has a significant body of work spanning issues of Marxism and distributive justice, consistently characterized by original ideas and ingenious arguments. The high standard of rigour he sets for progressive thinkers, particularly himself, has been a source of inspiration for colleagues and students alike. The volume honours Professor Cohen with first-rate essays on a number of significant and fascinating topics, reflecting the wide-ranging themes of Professor Cohen's work, but united in their concern for questions of social justice, pluralism, equality, and moral duty. The contributors are scholars of international stature: Joshua Cohen, Jon Elster, Susan Hurley, Will Kymlicka, Derek Parfit, John Roemer, T. M. Scanlon, Samuel Scheffler, Hillel Steiner, and Jeremy Waldron. There is an afterword by G. A. Cohen.
Few books have had as great an impact on intellectual history as Kant's The Moral Law. In its short compass one of the greatest minds in the history of philosophy attempts to identify the fundamental principle 'morality' that governs human action. Supported by a clear introduction and detailed summary of the argument, this is not only an essential
The Development of Ethics is a selective historical and critical study of moral philosophy in the Socratic tradition, with special attention to Aristotelian naturalism. It discusses the main topics of moral philosophy as they have developed historically, including: the human good, human nature, justice, friendship, and morality; the methods of moral inquiry; the virtues and their connexions; will, freedom, and responsibility; reason and emotion; relativism, subjectivism, and realism; the theological aspect of morality. This volume examines early modern moral philosophy from the sixteenth to the eighteenth century. Volume 3 will continue the story up to Rawls's Theory of Justice. The present volume begins with Suarez's interpretation of Scholastic moral philosophy, and examines seventeenth- and eighteenth- century responses to the Scholastic outlook, to see how far they constitute a distinctively different conception of moral philosophy. The treatments of natural law by Grotius, Hobbes, Cumberland, and Pufendorf are treated in some detail. Disputes about moral facts, moral judgments, and moral motivation, are traced through Cudworth, Clarke, Balguy, Hutcheson, Hume, Price, and Reid. Butler's defence of a naturalist account of morality is examined and compared with the Aristotelian and Scholastic views discussed in Volume 1. The volume ends with a survey of the persistence of voluntarism in English moral philosophy, and a brief discussion of the contrasts and connexions between Rousseau and earlier views on natural law. The emphasis of the book is not purely descriptive, narrative, or exegetical, but also philosophical. Irwin discusses the comparative merits of different views, the difficulties that they raise, and how some of the difficulties might be resolved. The book tries to present the leading moral philosophers of the past as participants in a rational discussion that is still being carried on, and tries to help the reader to participate in this discussion.
Hans Jonas here rethinks the foundations of ethics in light of the awesome transformations wrought by modern technology: the threat of nuclear war, ecological ravage, genetic engineering, and the like. Though informed by a deep reverence for human life, Jonas's ethics is grounded not in religion but in metaphysics, in a secular doctrine that makes explicit man's duties toward himself, his posterity, and the environment. Jonas offers an assessment of practical goals under present circumstances, ending with a critique of modern utopianism.
Halla Kim explores the leading themes in Kant’s philosophical ethics from a structural-methodological point of view to highlight the activities of reason vis-à-vis the blind forces of brute nature. Basing the study on Kant's short, but monumental, Groundwork of the Metaphysics of Morals, Kim also draws on other major writings by Kant and his critics. Kim shows that philosophical ethics, as Kant conceived it, must capture the gist of the ineluctable, inescapable, and irreducible freedom we strive to exemplify in our practical lives. Viewed this way, the moral law is none other than the law of the will determining itself. It is the law of the self-activity of the will. Contending that the concepts and doctrines in Kant’s ethics should be understood as an ethics of the self-activity of the will, Kim argues that the categorical imperative is the particular way this moral law is addressed to finite rational beings. Kant and the Foundations of Morality provides new perspective on the philosopher's thought to benefit studies of eighteenth-century philosophy, epistemology, modern philosophy, moral theory, moral philosophy, and ethics.