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    The Metaphysical Elements of Ethics
    The Metaphysical Elements of Ethics
    The Metaphysical Elements of Ethics
    Ebook73 pages48 minutes

    The Metaphysical Elements of Ethics

    By Immanuel Kant

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    "The Metaphysical Elements of Ethics" by Immanuel Kant (translated by Thomas Kingsmill Abbott). Published by Good Press. Good Press publishes a wide range of titles that encompasses every genre. From well-known classics & literary fiction and non-fiction to forgotten−or yet undiscovered gems−of world literature, we issue the books that need to be read. Each Good Press edition has been meticulously edited and formatted to boost readability for all e-readers and devices. Our goal is to produce eBooks that are user-friendly and accessible to everyone in a high-quality digital format.
    LanguageEnglish
    PublisherGood Press
    Release dateNov 21, 2019
    ISBN4057664648181
    The Metaphysical Elements of Ethics
    Author

    Immanuel Kant

    Immanuel Kant was a German philosopher and is known as one of the foremost thinkers of Enlightenment. He is widely recognized for his contributions to metaphysics, epistemology, ethics, and aesthetics.

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      Book preview

      The Metaphysical Elements of Ethics - Immanuel Kant

      Immanuel Kant

      The Metaphysical Elements of Ethics

      Published by Good Press, 2022

      goodpress@okpublishing.info

      EAN 4057664648181

      Table of Contents

      PREFACE

      INTRODUCTION TO THE METAPHYSICAL ELEMENTS OF ETHICS

      I. Exposition of the Conception of Ethics

      II. Exposition of the Notion of an End which is also a Duty

      REMARK

      III. Of the Reason for conceiving an End which is also a Duty

      IV. What are the Ends which are also Duties?

      V. Explanation of these two Notions

      A. OUR OWN PERFECTION

      B. HAPPINESS OF OTHERS

      VI. Ethics does not supply Laws for Actions (which is done by. Jurisprudence) , but only for the Maxims of Action

      VII. Ethical Duties are of indeterminate, Juridical Duties of strict,. Obligation

      VIII. Exposition of the Duties of Virtue as Intermediate Duties

      (1) OUR OWN PERFECTION as an end which is also a duty

      (2) HAPPINESS OF OTHERS as an end which is also a duty

      IX. What is a Duty of Virtue?

      X. The Supreme Principle of Jurisprudence was Analytical; that of Ethics. is Synthetical

      XI. According to the preceding Principles, the Scheme of Duties of Virtue. may be thus exhibited

      XII. Preliminary Notions of the Susceptibility of the Mind for Notions of. Duty generally

      A. THE MORAL FEELING

      B. OF CONSCIENCE

      C. OF LOVE TO MEN

      D. OF RESPECT

      XIII. General Principles of the Metaphysics of Morals in the treatment of. Pure Ethics

      XIV. Of Virtue in General

      XV. Of the Principle on which Ethics is separated from Jurisprudence

      REMARKS

      Of the Doctrine of Virtue on the Principle Of Internal Freedom.

      XVI. Virtue requires, first of all, Command over Oneself

      XVII. Virtue necessarily presupposes Apathy (considered as Strength)

      REMARK

      ON CONSCIENCE

      THE END

      PREFACE

      Table of Contents

      If there exists on any subject a philosophy (that is, a system of rational knowledge based on concepts), then there must also be for this philosophy a system of pure rational concepts, independent of any condition of intuition, in other words, a metaphysic. It may be asked whether metaphysical elements are required also for every practical philosophy, which is the doctrine of duties, and therefore also for Ethics, in order to be able to present it as a true science (systematically), not merely as an aggregate of separate doctrines (fragmentarily). As regards pure jurisprudence, no one will question this requirement; for it concerns only what is formal in the elective will, which has to be limited in its external relations according to laws of freedom; without regarding any end which is the matter of this will. Here, therefore, deontology is a mere scientific doctrine (doctrina scientiae). *

      * One who is acquainted with practical philosophy is not,

      therefore, a practical philosopher. The latter is he who

      makes the rational end the principle of his actions, while

      at the same time he joins with this the necessary knowledge

      which, as it aims at action, must not be spun out into the

      most subtile threads of metaphysic, unless a legal duty is

      in question; in which case meum and tuum must be accurately

      determined in the balance of justice, on the principle of

      equality of action and action, which requires something like

      mathematical proportion, but not in the case of a mere

      ethical duty. For in this case the question is not only to

      know what it is a duty to do (a thing which on account of

      the ends that all men naturally have can be easily decided),

      but the chief point is the inner principle of the will

      namely that the consciousness of this duty be also the

      spring of action, in order that we may be able to say of the

      man who joins to his knowledge this principle of wisdom that

      he is a practical philosopher.

      Now in this philosophy (of ethics) it seems contrary to the idea of it that we should go back to metaphysical elements in order to make

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