Thomas E. Hill, Jr., interprets and extends Kant's moral theory in a series of essays that highlight its relevance to contemporary ethics. He introduces the major themes of Kantian ethics and explores its practical application to questions about revolution, prison reform, and forcible interventions in other countries for humanitarian purposes.

A clock-transport method of synchronization employing proper time is described that yields in any given inertial system the same result as slow transport, but that imposes no limit on transport proper speed. It is argued that because the method involves only the empirically validated kinematic invariant proper time, on which all observers must agree, there exists an option to synchronize clocks in such a way that thesimultaneity of spatially separated events is agreed upon by all observers, hence is “absolute.” Such (...) agreement refers only to phase equality of members (present at the events judged simultaneous) of comoving clock sets, not to clock rates or clock phase numerical values in different inertial systems. The demonstration employs only the on-worldline assertions of Einstein's kinematics. It thus depends on a limited subset of his ideas and allows a different identification of the spacelike invariant. (shrink)

The moral significance of preserving natural environments is not entirely an issue of rights and social utility, for a person’s attitude toward nature may be importantly connected with virtues or human excellences. The question is, “What sort of person would destroy the natural environment--or even see its value solely in cost/benefit terms?” The answer I suggest is that willingness to do so may well reveal the absence of traits which are a natural basis for a proper humility, self-acceptance, gratitude, and (...) appreciation of the good in others. (shrink)

Is Kantian Ethics guilty of utopian thinking? First, potentially good and bad uses of utopian ideals are distinguished, then an apparent path is traced from Rousseau’s unworkable political ideal to Kant’s ethical ideal. Three versions of Kant’s Categorical Imperative are examined briefly for the ways that they may raise the suspicion that they manifest or encourage bad utopian thinking. In each case Kantians have available responses to counter the suspicion, but special attention is directed to the version that says “Act (...) on the maxims of a universally law–giving member of a kingdom of ends.” Interpretations vary, but here primary focus is on one contemporary reconstruction and development of this central idea. Several objections suggest that this idea encourages bad utopian thinking are briefly addressed: that we cannot count on everyone to follow ideal rules, that even conscientious people disagree in their moral judgments, and that theories that allow exceptions to familiar moral rules create a “slippery slope” to moral chaos. (shrink)

Contemporary discussions of practical reason often refer vaguely to the Kantian conception of reasons as an alternative to various means-ends theories, but it is rarely clear what this is supposed to be, except that somehow moral concerns are supposed to fare better under the Kantian conception. The theories of Nagel, Gewirth, Darwall, and Donagan have been labeled “Kantian” because they deviate strikingly from standard preference models, but their roots in Kant have not been traced in detail and important differences may (...) go unnoticed. All this is not surprising, of course, because Kant’s conception of practical reason is inseparable from his ideas of freedom, which are notoriously difficult and controversial. It is hard enough to characterize these ideas accurately in Kantian terminology, harder still to explain them in terms of contemporary debates about reasons for action. (shrink)

In a morally perfect world we would not face many of the hard choices which confront us in the real world. If everyone were fully conscientious, moral dilemmas might still be posed by natural circumstances; but many of our most difficult and tragic choices would not arise. In particular, we would never need to decide whether we should ourselves do a lesser evil in order to prevent someone else from doing a greater one. Unfortunately we do not live in such (...) a perfect world. Through greed, malice, jealousy, false pride, or whatever, people are prepared to commit the most heinous crimes against innocent victims; and sometimes, it seems, they can be prevented only by means which no one would consider in the morally perfect world. One must choose among evils; doing a lesser evil oneself or allowing others to do an even greater evil. (shrink)

This chapter describes and illustrates ideals of appreciation and positive expressions of respect in personal relationships and then argues that these are distinct from beneficence, that they are aspects of a full recognition of human dignity, and that they have important general and special implications for relationships involving persons with disabilities. The chapter emphasizes that especially among family, friends, and caregivers, proper respect for persons calls for positive affirmations and being open to appreciate the good in others and their lives (...) and that appreciating them is more than respecting them and caring for their comfort and happiness. Respect and appreciation for and by us, as persons with disabilities, requires confronting and changing cultural stigmas that undermine these morally important attitudes. (shrink)

Immanuel Kant defines virtue as a kind of strength and resoluteness of will to resist and overcome any obstacles that oppose fulfilling our moral duties. Human agents, according to Kant, owe it to ourselves to strive for perfect virtue by fully committing ourselves to morality and by developing the fortitude to maintain and execute this life-governing policy despite obstacles we may face. This essay reviews basic features of Kant’s conception of virtue and then discusses the role of emotions, a motive (...) of duty, exemplars, rules, and community in a virtuous life. Kant thinks that striving to be more virtuous requires not only respect for moral principles and control of our contrary emotions but also a system of legally enforced rules and communities of good persons. Exemplars and cultivated good feelings and emotions can also be useful aids along the way, but Kant warns us against attempting to derive our moral standards themselves from examples or feelings. The best any of us can hope for, in Kant’s view, is to make constant progress in our difficult struggle for moral perfection. (shrink)

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Thomas E. Hill, Jr.; Servility and Self-Respect, The Monist, Volume 57, Issue 1, 1 January 1973, Pages 87–104, https://doi.org/10.5840/monist197357135.

Philosophers have debated for millennia about whether moral requirements are always rational to follow. The background for these debates is often what I shall call “the self-interest model.” The guiding assumption here is that the basic demand of reason, to each person, is that one must, above all, advance one's self-interest. Alternatively, debate may be framed by a related, but significantly different, assumption: the idea that the basic rational requirement is to develop and pursue a set of personal ends in (...) an informed, efficient, and coherent way, whether one's choice of ends is based on self-interested desires or not. For brevity I refer to this as “the coherence-and-efficiency model.” Advocates of both models tend to think that, while it is sufficiently clear in principle what the rational thing to do is, what remains in doubt is whether it is always rational to be moral. They typically assume that morality is concerned, entirely or primarily, with our relations to others, especially with obligations that appear to require some sacrifice or compromise with the pursuit of self-interest. (shrink)

Ancient moral philosophers, especially Aristotle and his followers, typically shared the assumption that ethics is primarily concerned with how to achieve the final end for human beings, a life of “happiness” or “human flourishing.” This final end was not a subjective condition, such as contentment or the satisfaction of our preferences, but a life that could be objectively determined to be appropriate to our nature as human beings. Character traits were treated as moral virtues because they contributed well toward this (...) ideal life, either as means to it or as constitutive aspects of it. Traits that tended to prevent a “happy” life were considered vices, even if they contributed to a life that was pleasant and what a person most wanted. The idea of “happiness” was central, then, in philosophical efforts to specify what we ought to do, what sort of persons we should try to become, and what sort of life a wise person would hope for. (shrink)