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• W79622990 abstract "In preface to Foundations Kant wrote that he had a threefold aim in mind: to identify ultimate moral norm, to explain it, and to defend validity. He would accomplish first two tasks by proceeding analytically, that is, by analyzing moral judgments of ordinary people in order to clarify fundamental criterion to which they implicitly appeal in those judgments. He therefore entitled first section of his book Transition from Common Sense Knowledge of Morals to Philosophical and second Transition from Popular Moral Philosophy to Metaphysics of Morals. Near end of each section he reviewed what he had done, and both times he concluded that he had achieved his first two goals. At end of first section he wrote: Thus within moral knowledge of ordinary human reason we have attained principle. To be sure, ordinary human reason does not think this principle abstractly in such a universal form, but it always has principle in view and uses it as standard for judgments.(1) Likewise, at end of second section he concluded that from the development of generally received concept of morals, he had derived its principle.(2) More precisely, in first section Kant's strategy was to draw moral law from what he took to be common understanding of morally good character - or what he called the good will. Apparently he chose this as his starting point because he considered notion of morally good character to be both familiar and unproblematic. Nonetheless, to prevent any possible misunderstandings about unique and unconditional goodness, he still listed, only in order to set aside, everything else that we commonly think of as good. Good character, he wrote, should not be confused with four other kinds of things we normally think of as good: mental talents such as intelligence, wit, and judgment; desirable temperamental qualities such as courage, resoluteness, and perseverance; gifts of fortune, as Greeks had called them, like power, wealth, health, and honor; and, finally, what we all crave, happiness, that is, complete well-being and contentment with one's state.(3) We usually right to consider these good, he wrote, but some, such as wealth, only instrumentally good and none of them, not even happiness - which is always sought as an intrinsic good - is always good for everyone. He continued his analysis by calling attention to fact that such characteristics as moderation in emotions, self-control, and calm deliberation had been unconditionally esteemed by the ancients, who had considered them to be of inner worth of a person.(4) But, he wrote, these attributes are far from being good qualification. At this point in his analysis Kant did not try to offer a sustained and closely reasoned argument to support this particular claim about moral character, but he did point out that without principles of a good will [these qualities] can become extremely bad [for a person]; so coolness of a villain makes him not only far more dangerous but also more directly abominable in our eyes than he would have seemed it.(5) Kant did not identify the ancients to whom he referred. However, late Klaus Reich noted that Kant had read Cicero's De Officiis shortly before writing Foundations, and internal evidence also suggests that here as well as elsewhere in Foundations Kant had in mind Stoic moral ideal of man of practical wisdom (ho phronimos). Later, in his second Critique, Kant explicitly mentioned that moderation and control of inclinations had been part of Stoic doctrine.(6) Aristotle's doctrine of moral character also clearly falls under Kant's criticism, for Aristotle had described person of morally excellent character as one who observes moderation or mean both in actions and emotions, who exercises self control and careful deliberation - just those qualities that Kant had listed as not constitutive of good moral character. …" @default.
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• W79622990 date "1995-02-01" @default.
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• W79622990 title "The Influence of Kant's Anthropology on His Moral Theory" @default.
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