Kantian Moral Ethics How Respect Motivates To Act For The Sake Of Law? – Answer position paper question B- Input key words from review sheet (Kant TQRS) –

Kantian Moral Ethics How Respect Motivates To Act For The Sake Of Law? – Answer position paper question B- Input key words from review sheet (Kant TQRS) – Read the attached short reading (11pages) and implement in the paper Kant
1. What are laws of nature?
–
Those laws according to which everything does happen.
2. What are laws of freedom/moral philosophy/ laws of morality?
–
Those laws according to which everything ought to happen and any investigation
of these will also consider the conditions where what ought to happen doesn’t.
3. A priori
-Literally “prior to”; that which, prior to any and all experience, provides the conditions
for experience to be possible.
A posteriori
-literally after the fact; that which is based on experience alone
4. Pure Philosophy
-Philosophy that is argued entirely on a priori principles
Empirical Philosophy
-Philosophy that is argued entirely from experience
-Difference?
-pure philosophy’s arguments are necessarily philosophy’s argument are
contingent and
Particular
5. Practical Rule
-A precept that is founded on experience. I.E-> An empirical foundation, which might
even be universal but cannot denote obligation with necessity.
6. Metaphysics
-Philosophy that is grounded entirely on a priori principle and concerns particular
objects of understanding.
7.Happiness
-The complete and total satisfaction of both one’s need and inclination
(see K393, 394, 399, 405, 418).
8. Role of reason in action
-To guide and direct the will to act from duty from duty rather than inclination and to
establish a good will.
9. Duty- 3rd Prop Tool
-The objective necessity of an action which results from a rational being and respect for
the moral law.(see K400)
10. Maxim (I400n13, I435)
-A subjective rule. I.E-> My personal rule or norm for my will based on experience and
preferences. Can be good or bad based on relation to duty.
11. What gives an action moral worth?
–
The “value” of an action done from the good will. I.E with duty as my focus even
when there’s conflict with my inclinations
12. Respect
-The recognition of the authority of reason.
-I.E? Subordination of my will to the moral Law imposed on me by reason and
rationality(by my own nature as a rational being) Which ought to result in the immediate
determinant of my will by the moral Law because this law represents a higher worth
than just my selfish wants. The object of respect is the moral law (K401n14)
13. What are the four “cases” from the first section? What is the ONLY point of
the four cases?
–
1.) The case of an action that conflicts with duty
–
2.) The case of an action in accord with duty, also with immediate inclination
–
3.) The case of an action is done from duty alone. I.E? It has duty as its sole
motivation
–
4.) (NOT SURE) Done by other reasons than from duty
14. What are the three propositions of morality?
–
An action must be done from duty in order to have any moral worth
–
An action has its moral worth in the maxim according to which the action is
determined.
–
(Duty)- The objective necessity of an action which results from a rational beings
respect for the moral law
15. What is THE categorical imperative? What is the supreme principle of
morality?
–
THE categorical imperative is the command that represents the objective
necessity of an action without reference to any other end.
–
The supreme principle of morality is
16. What are the hypothetical imperatives? How do these differ from THE
categorical imperative?
–
Those commands which represent the practical necessity of a possible course of
action as a means for attaining something else I want
–
There is only one categorical imperative and the hypothetical imperatives are
unlimited, with subjective ends, and have empirical grounds not pure.
17. What is the formula of universal law?
-see 421, 437, 440
-Act only according to that maxim that I can at the at the same time will to be a
universal law.
18. What is the formula of humanity as an end in itself?
–
I ought to act only according to that maxim which treats humanity, whether in the
person of myself or another, as an end and never simply as a means to a further
goal.
19. What is the formula of the kingdom of ends?
–
I ought to act only according to that maxim which would not contradict the
universal legislation of myself or other rational beings in a possible(not actual)
kingdom of ends.
20. What is the kingdom of ends?
–
A merely possible systematic union of rational beings through common objective
laws.
21. Why is the categorical imperative not reducible to the “golden rule”
-because the golden rule requires me to have experience, it is empirically based, and
cannot be necessarily or universal for a rational being.
-see k430
22. What is the difference between an autonomous and a heteronomous will?
–
An autonomous will is not determined(directed) by reason, but a heteronomous
will is determined by desire for a particular object or end outside of itself.
23. What is dignity and what/who has it?
–
The unconditional and incomparable worth belonging to a rational being as a
legislator of the universal law to which she is subject.
24. What is the will?
–
The ability of a rational being to act according to her own conception of laws.
I.E? According to principles
25. What is the actual definition of the good will?
–
The will whose maxim, when made into a universal law, can never conflict with
itself
26. What is autonomy?
–
The idea of the will of every rational being as a will that legislates universal law.
27. What is morality?
–
Relation of action to the autonomy of the will
28. What is ethics?
–
A science that teaches how I become worthy of happiness
214 PART 2
ered to Unit 731 by t
their blood and stool
collected other physic
They weren’t bothered because they never considered it
10 determine a pers
living
ments. Without it, t
could not be compai
The maruta were
were fed so as to giv
as a soldier. Our tea
a dreadful thing to take a scalpel and cut open a
person.
The greatest crime, though, was not vivisection but
joining the army as a medical doctor, treating sick and
wounded soldiers to release them to fight again. This is
the most criminal act: returning killer soldiers. The build-
up of a big, invading army has been forgotten.
The present situation in Japan is cause for concern.
Some people see a similarity with the 1930s. Are we now
in a postwar era, or a prewar era? This is a strange
atmosphere, and we are in the midst of a strange educa-
tion.
of infection throug
Our work was simi
after the war, son
clinical technicians
In 1940, from
planning for the p
*
we used an airfield
aviation school in
tang River. From
carrying fleas to
Civilian employee of Unit 731 in Tokyo
(Ishibashi Naokata)
speeds of no m
hundred kilome
could fly above f
er could have b
[Ishibashi, born in 1920, spoke both in person at Unit 731 exhibits
and on videotape.]
I was a civilian assistant at the Japanese army’s labora-
tory facilities in Tokyo, near where the bones were found
in Shinjuku in 1989. It was the beginning of the second
year after the China Incident of the summer of 1937, and
since the war was being expanded I expected to go to the
front in China, but only ten days after assuming my post
were seventeen or eighteen of us civilian employees in the
had been an e
around.
I know for
Fleas were bre
in Tokyo, I was ordered to the Ishii unit in Harbin. There
army, both minors and adults. We left Tokyo in early
zhou by a trang
to a light plar
loose and got
everyone wor
lot of comme
of insecticide
sive areas of
November 1938.
army doctor. Our job was to examine the maruta deliv-
I was assigned to a team under the leadership of an
TESTIMONIES 213
hey were killed
t come formato
use the lapanese
If I had not said anything about our past deeds, he would
have died without realizing what he had done.
I was interviewed by a newspaper reporter at my
home, and he commented that in spite of what I had
me, “you would have been placed on trial.”
done, I am still active as a doctor. “In Germany,” he told
I did not realize
taken prison Orale
anese army’s echaria
fessing, I read with
alized that what the
ad been performing
who commit evil act
it. The Chinese told
re ordered to do so.
te down everything
It is not just the political and social sectors in Japan
that ignore this past. The same tendency exists even in
popular literature. European and American films take up
the topic of soldiers who were in the Vietnam War com-
ing down with psychological problems, developing neu-
roses, and even committing suicide. But in Japan, people
who were guilty of atrocities in the war do not shudder
from their crimes or commit suicide. It does not even
happen in the popular literature. Why is it that, in this
country, an offense is not considered a crime and people
go on living without giving a second thought to such
things? And in the midst of this, the economy has kept
growing. This is Japan.
Twelve years ago I published a collection of my expe-
riences in a book called Unerasable Memories. I gave
copies to all my former army associates. Some people
objected to my doing this, but at a gathering of former
soldiers a while ago, an ex-high ranking officer com-
t crimes were given
offenders were for-
eir cases reviewed
ortly before I was
e aged mother of
“I saw you people
mended me for it. “We did horrible things then,” he said.
notion, and Iran
earned that he was
“I can’t say anything to my family, but I want to speak
P alive. I cried. 1
about it here. Let’s get together every year.’
Everybody forgot. They did “great” things and got
medals, and they don’t think they did anything worse
rison The person
a dog. I asked if anyone had nightmares
than kicking
e you considered
I worked hard. “I
m that he did the
Oh, that, “and he
lied six years ago.
about what he did, and nobody seemed bothered. People
said that they had nightmares only when they were chil-
dren and didn’t have their homework ready for school.
TESTIMONIES 211
da request from a
r; I scraped sam-
ain, placed them
person alive until the bullets were removed. Since we
blood, the men died soon.
neither tried to administer ether nor stop the flow of
I sent them to the
At Unit 731, the special team carried out tests with
poisons at the ends of prison blocks 1 and 2. There was
ill panting. The
hic practice and
he injected the
was easy. Even
in anatomy. We
t actual experi-
npeitai and re-
est. I explained
he stomach–I
an iron door, and even unit members needed permission
to enter here. The special team members startled me
when I first saw their unusual manner of dress. They
wore white coverall suits, army hats, rubber boots, and
pistols strapped to their sides. They first came here to
supervise the preliminary construction work of the facil-
ities, then later became the Special Team. They even had
their own quarters. They were all from around Ishii’s
hometown, and the leader was Ishii Shiro’s elder brother.
A secret order came to the hospitals in northern Chi-
na: “The war is not going well. Perform vivisections!”
Thousands, or tens of thousands, of doctors used live
subjects for dissection practice and research. What are
those people doing now? Among the sixty or seventy
thousand Japanese who went to China, forty to fifty
thousand are still alive in Japan. There may be some
feeling of shame, but most have forgotten. Soldiers went
to the comfort women, and they raped them. Then, the
next day, they would regain their strength to attack the
Chinese. That’s all forgotten in the Japan of today. I also
believed that when I went to the comfort women I was
forty doctors
quatting. The
and the pris-
WO cuts were
w gasps-the
2. I saw four
merely paying for services. That was the level of my
arters, there
m base and
y medicine,
There were
consciousness.
It is said that there were twenty million victims of the
war in China. But only ten to twenty percent of these
were killed in gunfire exchange. Most-non-resisting
s pistol and
of them was
20 anesthe-
shots fired
old people, women, and children-were captured and
slaughtered. Prisoners of war could not be taken to the
to keep the
214 PART 2
ered to Unit 731 by t
their blood and stool
collected other physic
They weren’t bothered because they never considered it
10 determine a pers
living
ments. Without it, t
could not be compai
The maruta were
were fed so as to giv
as a soldier. Our tea
a dreadful thing to take a scalpel and cut open a
person.
The greatest crime, though, was not vivisection but
joining the army as a medical doctor, treating sick and
wounded soldiers to release them to fight again. This is
the most criminal act: returning killer soldiers. The build-
up of a big, invading army has been forgotten.
The present situation in Japan is cause for concern.
Some people see a similarity with the 1930s. Are we now
in a postwar era, or a prewar era? This is a strange
atmosphere, and we are in the midst of a strange educa-
tion.
of infection throug
Our work was simi
after the war, son
clinical technicians
In 1940, from
planning for the p
*
we used an airfield
aviation school in
tang River. From
carrying fleas to
Civilian employee of Unit 731 in Tokyo
(Ishibashi Naokata)
speeds of no m
hundred kilome
could fly above f
er could have b
[Ishibashi, born in 1920, spoke both in person at Unit 731 exhibits
and on videotape.]
I was a civilian assistant at the Japanese army’s labora-
tory facilities in Tokyo, near where the bones were found
in Shinjuku in 1989. It was the beginning of the second
year after the China Incident of the summer of 1937, and
since the war was being expanded I expected to go to the
front in China, but only ten days after assuming my post
were seventeen or eighteen of us civilian employees in the
had been an e
around.
I know for
Fleas were bre
in Tokyo, I was ordered to the Ishii unit in Harbin. There
army, both minors and adults. We left Tokyo in early
zhou by a trang
to a light plar
loose and got
everyone wor
lot of comme
of insecticide
sive areas of
November 1938.
army doctor. Our job was to examine the maruta deliv-
I was assigned to a team under the leadership of an
TESTIMONIES 213
hey were killed
t come formato
use the lapanese
If I had not said anything about our past deeds, he would
have died without realizing what he had done.
I was interviewed by a newspaper reporter at my
home, and he commented that in spite of what I had
me, “you would have been placed on trial.”
done, I am still active as a doctor. “In Germany,” he told
I did not realize
taken prison Orale
anese army’s echaria
fessing, I read with
alized that what the
ad been performing
who commit evil act
it. The Chinese told
re ordered to do so.
te down everything
It is not just the political and social sectors in Japan
that ignore this past. The same tendency exists even in
popular literature. European and American films take up
the topic of soldiers who were in the Vietnam War com-
ing down with psychological problems, developing neu-
roses, and even committing suicide. But in Japan, people
who were guilty of atrocities in the war do not shudder
from their crimes or commit suicide. It does not even
happen in the popular literature. Why is it that, in this
country, an offense is not considered a crime and people
go on living without giving a second thought to such
things? And in the midst of this, the economy has kept
growing. This is Japan.
Twelve years ago I published a collection of my expe-
riences in a book called Unerasable Memories. I gave
copies to all my former army associates. Some people
objected to my doing this, but at a gathering of former
soldiers a while ago, an ex-high ranking officer com-
t crimes were given
offenders were for-
eir cases reviewed
ortly before I was
e aged mother of
“I saw you people
mended me for it. “We did horrible things then,” he said.
notion, and Iran
earned that he was
“I can’t say anything to my family, but I want to speak
P alive. I cried. 1
about it here. Let’s get together every year.’
Everybody forgot. They did “great” things and got
medals, and they don’t think they did anything worse
rison The person
a dog. I asked if anyone had nightmares
than kicking
e you considered
I worked hard. “I
m that he did the
Oh, that, “and he
lied six years ago.
about what he did, and nobody seemed bothered. People
said that they had nightmares only when they were chil-
dren and didn’t have their homework ready for school.
212 PART 2
If I had
have di
manner of the Rape of Nanjing.
front or allowed to escape, so they were killed in the
Those who were part of it do not come forward to tell
the people how it was. Why? Because the Japanese have
I wa
home,
done,
me, ”
It is
that ig
popul
the to
ing do
roses,
who
from
happ
coun
>>
go o
thing
all forgotten about it.
When I was captured in China, I did not realize my
own crimes. I thought I had been taken prisoner only
because Japan lost the war; the Japanese army’s educa-
tion was thorough. While I was confessing, I read what
other people had written, and I realized that what they
had done was wrong. But I also had been performing
dissections on living people. Those who commit evil acts
first wonder if anybody knows about it. The Chinese told
me, “You came here because you were ordered to do so.
But you yourself murdered. So write down everything
honestly.
Prisoners who had committed light crimes were given
two and a half years. More serious offenders were for-
warded to another location, and their cases reviewed
after three and a half years.
I spent eleven years in prison. Shortly before I was
released, I received a letter from the aged mother of
someone who was killed. She wrote, “I saw you people
take him away. I was choked with emotion, and I ran
after with my bound feet. Later I learned that he was
you
taken to the army hospital and cut up alive. I cried. I
couldn’t eat.”
In July 1956, I was released from prison The person
who came to meet me asked, “Why were you considered
a war criminal? You were tough and you worked hard.” I
told him he was wrong, and reminded him that he did the
same things in China, also. He said, “Oh, that,” and he
thought back and grimaced. That man died six years ago.
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T
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Position Paper #2 – Kant
Due Saturday, 3/2/19 via email
Note: Please send in as a Word attachment and also cut and paste the entire paper into the email
itself. The assignment must be a Word document as no other word processing program (.pages,
etc.) is openable on my office computer. A .pdf is also unacceptable as I keep a searchable file of
student papers for each semester (which requires Word).
Remember: If you did not do the Aristotle paper, you must do the Kant paper!
Please choose one of the three topics below and address the questions in that topic. If you use
any terms that were specifically defined by Aristotle (viz., terms that were on the TQRS), then
you must define that term with a quote and interpretation. The citations provided in class on the
overhead for the quiz definition can help you locate a good quote to use in defining.
A. No Experience Required – First, argue Kantianly for why “I need no far-reaching acuteness
to discern what I have to do in order that my will may be morally good” (K403), focusing
your answer on how autonomy simultaneously obligates me and frees me, obligates me to
what and frees me from what, and what being morally good means (be complete). Second,
apply several key aspects of this argument you just provided to an individual from one of
our genocide texts to show how he or she succeeded or failed at being morally good and the
lesson this gives you for your own choices in what to pursue and what to avoid. Third, argue
your own position – completely separate from Kant – concerning the root source for success
and failure in being “good”.
B. Thwart: Obstruct, Stymie, Counter – First, argue Kantianly for how respect motivates you to
act for the sake of the law, that is, from duty, and why respect is such a compelling force for
a rational being, making sure that you have addressed specifically what it would mean if a
rational being does not find this id…
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