By J.G. Murphy
Jeffrie G. Murphy's 3rd number of essays extra pursues the subjects of punishment and retribution that have been explored in his past collections: Retribution, Justice and treatment and Retribution Reconsidered. Murphy now explores those subject matters within the mild of reflections on concerns which are more often than not linked with faith: forgiveness, mercy, and repentance. He additionally explores the overall factor of idea and perform and discusses a number of themes in utilized ethics - e.g., freedom of creative expression, the morality of playing, and the price of forgiveness in mental counseling. As regularly, his standpoint could be defined as Kantian; and, certainly, this assortment includes the 1st prolonged piece of Kant scholarship that he has performed in years: an extended essay on Kant on concept and perform.
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Additional resources for Character, Liberty and Law: Kantian Essays in Theory and Practice (Library of Ethics and Applied Philosophy)
In "Theory and Practice," Kant makes only one explicit reference to his metaphysical views about freedom of will and to his belief that these metaphysical views are necessarily presupposed to render morality as he understands it possible. This reference is in the brief footnote on freedom at 285, 68-69. 24 25 Copyrighted material Character, Liberty, and Law 20 elaborate and controversial account o f the contra-causal ("noumenal") freedom that he thinks must be present in the world in order for moral motivation to be distinguishable from typical desire-based motivation, w e do not need to accept all this to grant Kant's phenomenological point.
The stronger the form of paternalism, of course, the more difficult it will be to justify within a Kantian framework. see Gerald Dworkin's "Paternalism" in Morality and the Law cd. Richard A . Wasserstrom (Belmont: Wadsworth, 1971). 30 Copyrighted material Kant on Theory and Practice 27 envisions. It will at least share the foundational role with an account of reasonableness. Although Kant speaks generally o f the natural right of freedom, he clearly does not regard all freedoms as equally fundamental.
Suppose I see an injured stranger suffering and perhaps dying at the side o f the path where I am walking. On most theories o f rights (certainly on Kant's), this stranger has no rights against me at all. Thus, even i f I could save him with minimal effort and sacrifice on my part (perhaps no more than a telephone call), I will Copyrighted material Human Decency and the Limitations o f Kantianism 35 not be acting unjustly or failing to respect his rights even i f I ignore him utterly and g o on my way.