By Andrews Reath
Andrews Reath provides a range of his most sensible essays on numerous beneficial properties of Kant's ethical psychology and ethical thought, with specific emphasis on his notion of rational organization and his belief of autonomy. jointly the essays articulate Reath's unique method of Kant's perspectives approximately human autonomy, and is the reason Kant's trust that aim ethical requisites are in response to rules we elect for ourselves. With new papers, and revised models of a number of others, the amount could be of significant curiosity to all scholars and students of Kant and of ethical philosophy.
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Additional info for Agency and Autonomy in Kant's Moral Theory: Selected Essays
Actions based on other kinds of motives do not meet these conditions, and the features which get us to see these actions as being of a kind are what get us to see this. With these tasks accomplished, the distinction between autonomous and heteronomous conduct would not only seem a plausible way of dividing up human conduct; if we value selfdetermination (or rationality or freedom), we would also see why we should value the actions in one category more highly than those in the other. When we reﬂect on the diversity of the actions grouped together as non-moral, or heteronomous, we must wonder whether they could convincingly form a uniﬁed category.
I would argue that the Incorporation Thesis implies further that a maxim is only adopted if it is regarded as a principle with justifying force that the agent endorses. It is a constitutive feature of free choice that it involve regarding one’s action as good at some level. If incentives become effective through the adoption of maxims, then maxims are always chosen on the supposition that they express sufﬁcient reasons for action. As well as being objects of choice, they carry the burden of justiﬁcation, and serve as principles that explain your actions to others.
At one point Kant says that ‘the moral law unavoidably humiliates every human being when he compares the sensible propensity of his nature with it’ (KpV 5: 74). His view is that when maxims of self-love are placed side by side with moral maxims, we cannot help but acknowledge the superiority of the latter. The moral law always presents a higher form of value that diminishes the value of inclinations in comparison, so that they can no longer appear to be sources of sufﬁcient reasons. When this occurs, maxims of self-love will be withdrawn, because the condition of their adoption is seen not to hold.