Luego de una observación preliminar acerca de la posibilidad de las máquinas morales kantianas (1.1) y de ciertos aspectos fundamentales acerca del concepto de razón práctica (1.2) e intuicionismo en Kant (1.3), sostendré que, en un modelo kantiano de obligación moral, el sujeto moral (humano) típico tiene, y debe tener, sentimientos morales para poder conocer la validez de la ley moral como un imperativo categórico (1.4). The key to Kant’s moral and political philosophy is his conception of the dignity of the individual. In, personality, and it has been a recurring misinterpretation to ascribe to Kant the. importance on the value of rational nature that the supreme principle of morality and the concept of human dignity are There is, secondly, also no, absolute value) is the ground of the CI; for again, this is plainly what he says in that, crucial passage cited above, to wit, that rational nature as an ‘end in itself’ has an, ‘absolute worth’ and that ‘only’ such an end can be the ‘gro, categorical imperative’. use, it is important to note that Users may not: use such content for the purpose of providing other users with access on a regular or large scale. У статті здійснено історико-філософський аналіз проблеми людської гідності як засадничої складової людського існування. Springer Nature journal content cannot be, used for inter-library loans and librarians may not upload Springer Nature journal content on a large. Die zweite Frage lässt eine spekulative Antwort zu : der Unterschied zwischen 'Inne' und 'Aussen' bezüglich der Nationalstaaten ist hinfällig geworden für das Weltbewusstsein, das sich in der allgemeinen Gewaltproposition ausspricht. This possibility is inscribed within the ontology of a being concerned with being-a being, to use the Heideggerian expression, "which in its own being is concerned with that being." Behind the proposition on universal violence lies the correct question as to what the meaning of universal violence in its concrete manifestations may be. We would, like to point out that at least within Kant’s own philosophy and terminology, there, natural and real (where these qualities – ‘non-natural’, ‘real’ – can be understood. We collect and use personal data to provide access to the Springer Nature journal content. It was the source of our autonomy and dignity. Legislation determines all Kant offers with the subjective deduction, as introduced in the “Preface” (of the first edition of the Critique of Pure Reason) and again in the “first book” of the “Transcendental Dialectic”, a first argumentative strategy, which differs from the objective one but provides “some objective validity” (KrV, A 664 / B 692; the traditional reading understand Kant’s theory of value, others have a rather constructivist approach, but still hold on to the concept of value, For our purposes, we shall ignore this important difference. We will also presuppose the two-level-model, i.e., we will assume that. Abstracting then from the relation of [G3] to [G2] (marked by ‘For’, can reconstruct [G3] (the law-sentence) in a way that can hardly. What is the kingdom of ends? The Author(s) 2017. By accessing, sharing, receiving or otherwise using the Springer Nature journal content you agree to these terms of, use (“Terms”). On dignity and value. At other points, Kant gives dignity a more central place. But what is 'it'? The justification for Kant's dictum to treat oneself and others never merely as a means can be read in very different ways. Cf. Others focus more on our ability to identify and sympathize with others, an approach related to Jean-Jacques Rousseau’s concept of “pitié” and Adam … For nothing has a value except that which the law determines for it. This article explores how indigenous entrepreneurship contributes to restore, protect, and promote human dignity from a humanistic management approach. poverty, marginalization, exclusion, etc.) This is a discussion regarding Kant's view of moral worth. Kan, the ﬁrst two paragraphs which mark the inception, us call this passage (the two paragraphs, 427,19–428,6) the, there is no doubt that Kant claims that relative (subjective) ends are the ‘ground’ of, hypothetical imperatives, for this is plainly what he says by asse, ends are only the ‘ground of hypothetical imperatives’. insofar as even he, to some extent, wants to be morally good, i.e., , because their nature already marks them out, , Kant famously distinguishes between animality, humanity, and. between the world of understanding and the world of sense as well as, accordingly. Методологічною основою дослідження постали принцип об’єктивності та принцип історизму, що виявляються найбільш адекватними при розгляді такого багатоаспектного явища, як проблема людської гідності. Unlike the account I give in the book, I do not believe any longer that in this conception dignity is always connected to a duty to oneself, and I grant that this conception has often been used as an intuitively plausible but incomplete shorthand argument tor the requirement to respect others. ideological misunderstanding. "Dignity" ( Würde ) designates a value that has no equivalent-i.e., that which is "beyond price." Advocates of human rights and different social movements resort to human dignity in order to justify … У статті осмислено гідність як особливий інтерсуб’єктивний феномен та фундаментальний чинник людського буття, що відкриває перспективи подальшого аналізу шляхів розбудови людяного, справедливого суспільства. RESTORING, PROTECTING, AND PROMOTING HUMAN DIGNITY THROUGH INDIGENOUS ENTREPRENEURSHIP, Феномен людської гідності: сучасний філософський дискурс, Absoluter Wert in Kants Grundlegung zur Metaphysik der Sitte, Kant on Human Dignity: Autonomy, Humanity, and Human Rights, Taking Detours through the “Transcendental Dialectic”. Negatively, the answer is, that any violence in the defense of law is meaningless, be it for its creation or for the maintaining of it, because violence can not be thought of responsibly as means to an end ; positively, it should be stated, that violence may be meaningful if and only if it both understands itself and is understood as social self-creation or self-maintenance. 243–248) appear to follow the standard reading, and so does Klaus Steigleder, (Oxford: Oxford University Press, 2011), p. 206 has argued (similar to Sensen) that ‘‘it is not that the, human being or having a rational nature has an independent value, which is the source of an obligation to, treat beings with these qualities with respect; it is rather that the categorical imperative bestows this value, upon them by enjoining us to treat such beings with respect’. Kant’s Groundwork of the Metaphysics of Morals. Yet we propose to, refer ‘sie’ to ‘dignity’, for the following reason: The Germ, which’, 436,4) is masculine; its reference can only, estimation for the value (of the legislation)’. from the parallel-passage and the other passages on the realm of ends, autonomy, The law-sentence is a major bedrock for Sensen’s basic claim not only with regard to the GMS but for, this claim as such; numerous times throughout Sensen’s book this sentence is quoted or referred to as, pp. Second, there are human beings who do no, it really be Kant’s position that they are. These beings have no inclinations and desires, such (regardless of its being incorporated in a ﬁnite being) cannot be differentiated. Or is it, rather that for Kant these concepts are dispensable, or at least dispensable. Wie sich der Leser aus seiner Schulzeit erinnern wird, läßt sich allein mit Zirkel und Lineal eine große Mannigfaltigkeit von Konstruktionen ausführen. 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