In Fundamental Principles of the Metaphysic of Morals, Kant begins by discussing two types of imperatives: hypothetical imperatives, which are means to an unrelated ends, and categorical imperatives, which are objectively necessary and ends in and of themselves. Hypothetical imperatives include rules of skill and counsels of prudence. Rules of skill are rules that state something must be done to achieve something else. For example, a person must practice the piano to become good at playing it. Counsels of prudence are rules that provide means to happiness. They operate under the assumption that everyone wants happiness. Counsels of prudence must be empirical because everyone has different ways of achieving happiness and those can only be found …show more content…
The very existence of an objective categorical imperative mandates the first maxim of Kant’s Categorical Imperative: “Act as if the maxim of thy action were to become by thy will a universal law of nature” (9; sec. 2). Thus, we have duties not to do anything that would contradict itself if it became a universal law of nature. For example, we make promises with the intent to break them because if everyone were to do that then nobody could trust a promise, so the concept of a promise would become meaningless, so a person could not make a promise with the intent to break it. That is a contradiction, so we ought not make promises with the intent to break them (Kant 10; sec. 2). The second maxim of Kant’s Categorical Imperative requires us to “So act as to treat humanity, whether in thine own person or in that of any other, in every case as an end withal, never as means only” (14; sec. 2). Kant argues that humans as rational beings have inherent dignity and thus must be treated as ends instead of mere …show more content…
Kant prescribes the Categorical Imperative, which has three maxims: in essence, (1) act so the maxim you are acting off of could be a universal law, (2) do not treat people as a means to an ends, and (3) act in harmony with nature’s laws and act as though you are the universal legislator. Aristotle simply states virtue resides in the mean. However, in practice, ethical actions would be similar regardless of if one follows virtue ethics or the Categorical Imperative. Take Aristotle’s example about temperance (13-14; bk. 3 ch. 10). Acting self-indulgently uses a person, namely the rational agent acting in this scenario, as a means to the ends of pleasure, which violates the second maxim of the Categorical Imperative and is thus immoral under Kant’s ethical framework. On the other hand, excessive deprivation contradicts with the natural will which desires to live healthily and with nature, rather than to deprive oneself of food and/or pleasure. Aristotle’s other example of bravery also holds true using Kantian ethics. Acting too confidently treats the lives of people (rational agents) flippantly, as a means to the ends of appearing brave. But acting cowardly in the face of danger is a direct contradiction if it were to be universalized. If the maxim is, “If I am afraid I will avoid the conflict,” everyone would avoid conflicts that cause fear. If everyone avoided the conflicts they would not exist,
According to Kant, there are two types on imperatives, categorical imperatives and hypothetical imperatives. The Categorical Imperative is based on relation and not by means, which hypothetical imperatives are based on. Kant describes them by stating, “When I conceive a hypothetical imperative in general, I do not know beforehand what it will contain- until its condition is give. But if I conceive a categorical imperative, I know at once what it contains,” (88). Like before, categorical imperatives are absolutely moral in themselves, meaning they do not rely on a person’s desires or feelings. This is compared with hypothetical imperatives, which are obligations that have an end result of your action, which in turn results in your personal desires or thoughts. An example of a hypothetical imperative is, “I need to ea...
Kant argued that the Categorical Imperative (CI) was the test for morally permissible actions. The CI states: I must act in such a way that I can will that my maxim should become a universal law. Maxims which fail to pass the CI do so because they lead to a contradiction or impossibility. Kant believes this imperative stems from the rationality of the will itself, and thus it is necessary regardless of the particular ends of an individual; the CI is an innate constituent of being a rational individual. As a result, failure ...
Kant starts by explaining the three divisions of philosophy which are: physics, ethics, and logic. He clarifies that physics and ethics are a posteriori while logic is, a priori, but there is a third variable that interacts both which is also the foundation of morals. This is the categorical imperative or also known as the synthetic a priori. The categorical imperative or the moral law is the reason of individuals’ actions. Kant goes on to say “I should never except in such a way that I can also will that my maxim should become a universal law” (Immanuel Kant, Page14 (line 407-408)). This indicates that an individual should not do anything that is not their own laws or rules that cannot become universal to all individuals. Throughout the Grounding for the Metaphysics of Morals, Kant defines what categorical imperative is, but also its four distinct articulations.
The second act of Kant’s categorical imperative pertains to how we treat others. According to Kant, we must “Act in such a way that you always treat humanity, whether in your own person or in the person of any other, never simply as a means, but always at the same time as an
Kant largely focused on Categorical Imperative and had said “Act only according to that maxim by which you can at the same time will that it should become a universal law.” Kant saw the later as somewhat of a moral compass. Kant suggested to people if they were unsure if something was moral or not, to ask themselves what rule they would be following if they did, and they could then determine their
“The categorical imperative would be that one which represented an action as objectively necessary for itself, without any reference to another end, (Groundwork for Metaphysics of Morals, 2nd Section, Immanuel Kant, 1797). Kant’s Categorical Imperative is basically not to be a ‘means to an end,’ or not use people as tools for your own personal gain. Take for example during colonial times when a family would give there child to a master craftsman, so that the child would learn that particular trade after so many years of working. Many of these trades were medicine, blacksmith and carpentry; from the moment the children were given to the master craftsman they now depended on the craftsman for food, shelter and knowledge. The children would work long hard hours tending to whatever the master needed or wanted. Kant would not have agreed with these practices because both parties were using each other; the children was in essence a slave for the master craftsman because he did whatever he was told but the child is also just using the master for his insight. “Pleasure, and freedom from pain, are the only things desirable as ends; and that all desirable that are desirable either for the pleasure inherent in themselves, or as means to the promotion of pleasure and the prevention
would be unfair to use the one to the side as a means to save the
In Section One and Section Two of his work. Kant explores his position on his fundamental principle of morality, or his “categorical imperative”, or his idea that all actions are moral and “good” if they are performed as a duty. Such an idea is exemplified when he says, “I should never act except in such a way that I can also will that my maxim should become a universal law” (Kant 14). The philosopher uses examples such as suicide and helping others in distress to apply his principal to possible real life situation. Kant is successful in regards to both issues. As a result, it means that categorical imperative can plausibly be understood as the fundamental principle of all morality. Kant’s reasoning for his categorical imperative is written in a way that makes the theory out to be very plausible.
...count the good of an activity. If the activity can be applied unanimously to all men, then the activity would clearly be deemed as good. I think Kant would compare the hypothetical and categorical imperatives to Aristotles theory that doing virtuous acts continually leads to the greatest good, eudaimonia.
In conclusion, Kant’s three formulations of the categorical imperative are great examples of how we should live our lives. Along with living our lives by the formulations of the categorical imperative, we should also treat every rational being as an end in itself. It is quite obvious that Kant’s theories are still in existence today.
A maxim is the generalized rule that characterizes the motives for a person’s actions. For Kant, a will that is good is one that is acting by the maxim of doing the right thing because it is the right thing to do. The moral worth of an action is determined by whether or not it was acted upon out of respect for the moral law, or the Categorical Imperative. Imperatives in general imply something we ought to do, however there is a distinction between categorical imperatives and hypothetical imperatives. Hypothetical imperatives are obligatory so long as we desire X.
Kant presents his followers with both categorical and hypothetical imperatives (Reitan). The hypothetical imperatives, often dubbed the imperfect duties, basically state, “If you want X, do Y (Reitan).” In other words, hypothetical imperatives are not obligatory of people, but encourage certain actions for certain results. Categorical imperatives say, “Do Y, no matter what you want (Reitan).” These perfect duties, as they are referred to as, are rules that we must follow without any acceptable exceptions (Degrazia, Mappes and Brand-Ballard). These perfect duties include the forbidding of killing innocent people, lying, breaking promises, becoming intoxicated, committing suicide, and masturbating (Horn). Kant ultimately believes that reason dictates what is right and wrong through the categorical imperative of Kantian Deontology, which has two formulations (Reitan). The first states, “Act only on that maxim that you can at the same time (consistently) will to be a universal law (of nature) (Reitan).” This is the philosophical equivalent of “treat others the way you want to be treated.” The second formulation, which could arguably provide a different
The first one hypothetical and the second categorical. His belief is that morality must be just that a moral law that guides a person’s will through any circumstance they might have. This is considered categorical imperative by Kant, to further break this down he tells us that Categorical means as absolute without exception and Imperative refers to a command. This categorical imperative was created in a way that a person can ouly act a certain way.
Kant included categorical imperatives in his theory. These are commands you must follow. They are moral obligations. Kant’s first categorical imperative is universality.
We get to realize the “end-in-itself” is humanity. Since for Kant, the respect that owe to other human being is based on the rationality that unifies us all, other creatures that have no rationality could not have our respect. I will be briefly discussing this point in my last part of the paper.