The current dissertation is the result of an investigation about the principle of the autonomy of the will. According to Immanuel Kant, the autonomy is the foundation of all morality of the human actions. The autonomy consists in the presentation of the reason for herself of a moral law valid for the will of all rational beings. The moral law is going against the actions that are practiced by selfishness, since she possesses the form of an universal legislation that is expressed in the categorical imperative of the reason. The heteronomy of the will is the principle contrary to the autonomy. Starting from the determination of your will for the moral law the man becomes conscious of your freedom. Consequently, the freedom is what turns possible to the man your self-determination for the moral action. / A presente dissertação é o resultado de uma investigação acerca do princípio da autonomia da vontade. Segundo Immanuel Kant, a autonomia é o fundamento de toda a moralidade das ações humanas. A autonomia consiste na apresentação da razão para si mesma de uma lei moral que é válida para a vontade de todos os seres racionais. A lei moral vai contra as ações que são praticadas por egoísmo, já que ela possui a forma de uma legislação universal que é expressa no imperativo categórico da razão. A heteronomia da vontade é o princípio contrário à autonomia. A partir da determinação de sua vontade pela lei moral o homem torna-se consciente de sua liberdade. Por conseguinte, a liberdade é o que torna possível ao homem sua autodeterminação para a ação moral.

Made available in DSpace on 2014-06-11T19:26:20Z (GMT). No. of bitstreams: 0 Previous issue date: 2009-08-14Bitstream added on 2014-06-13T18:54:37Z : No. of bitstreams: 1 fernandes_pc_me_mar.pdf: 1018807 bytes, checksum: 2fa60ffc2a8ffd6260c0442166e72aa3 (MD5) / Este trabalho tem por objetivo apresentar alguns conceitos chave da filosofia prática de Kant, especialmente respeito e autonomia, bem como o caminho percorrido pelo filósofo para formulação de uma possibilidade para a liberdade prática. Esse percurso será investigado principalmente junto de duas obras, a saber, Fundamentação da metafísica dos costumes e Crítica da razão prática. Nelas Kant apresenta o respeito como um sentimento que é produzido pela consciência da lei moral, a única lei capaz de mostrar a liberdade como autonomia da vontade. Ao lado do respeito Kant apresenta um outro sentimento prático, a saber, a humilhação. Defenderei a tese de que ambos os conceitos, respeito e humilhação funcionam como duas forças do ânimo que são exercidas pela vontade diante da lei. A análise dos mesmos dar-se-á como sendo duas forças do ânimo descobertas por Kant em analogia com o conceito de força física da mecânica newtoniana, e em conformidade com o próprio conceito kantiano de analogia / This work aims to present some key concepts of the practical philosophy of Kant, especially respect and autonomy, and the path traveled by the philosopher to formulate a possibility for the practical freedon. This kantian`s path will be investigated mainly from two of most important works, namely, the Foundations of the Metaphysics of Morals and Critique of practical reason. In this works Kant introduced the respect as a practical feeling that is produced by the consciousness of moral law, the only one able to show practical freedom as autonomy of the will. Beside the respect Kant presents another practical feeling, namely, the humiliation. Both concepts operate as two forces of the spirits that are exercised by the will face the law. The analysis of the feelings of respect and humiliation as two forces of the will be presented in analogy with the concept of physical force, obtained by the philosopher from Newtonian`s mechanics and in according to kantian`s concept of analogy

Orientador: Ubirajara Rancan de Azevedo Marques / Banca: Oswaldo Giacóia Júnior / Banca: Aylton Barbieri Durão / Resumo: Este trabalho tem por objetivo apresentar alguns conceitos chave da filosofia prática de Kant, especialmente respeito e autonomia, bem como o caminho percorrido pelo filósofo para formulação de uma possibilidade para a liberdade prática. Esse percurso será investigado principalmente junto de duas obras, a saber, Fundamentação da metafísica dos costumes e Crítica da razão prática. Nelas Kant apresenta o respeito como um sentimento que é produzido pela consciência da lei moral, a única lei capaz de mostrar a liberdade como autonomia da vontade. Ao lado do respeito Kant apresenta um outro sentimento prático, a saber, a humilhação. Defenderei a tese de que ambos os conceitos, respeito e humilhação funcionam como duas forças do ânimo que são exercidas pela vontade diante da lei. A análise dos mesmos dar-se-á como sendo duas forças do ânimo descobertas por Kant em analogia com o conceito de força física da mecânica newtoniana, e em conformidade com o próprio conceito kantiano de analogia / Abstract: This work aims to present some key concepts of the practical philosophy of Kant, especially respect and autonomy, and the path traveled by the philosopher to formulate a possibility for the practical freedon. This kantian's path will be investigated mainly from two of most important works, namely, the Foundations of the Metaphysics of Morals and Critique of practical reason. In this works Kant introduced the respect as a practical feeling that is produced by the consciousness of moral law, the only one able to show practical freedom as autonomy of the will. Beside the respect Kant presents another practical feeling, namely, the humiliation. Both concepts operate as two forces of the spirits that are exercised by the will face the law. The analysis of the feelings of respect and humiliation as two forces of the will be presented in analogy with the concept of physical force, obtained by the philosopher from Newtonian's mechanics and in according to kantian's concept of analogy / Mestre

Ethic education This diploma work deals with newly implemented school subject "Ethic education" at the school system in the Czech Republic. "Ethic education" has been defined as a project, where main topic is to develop pro-social behaviour. This diploma work specifies elementary educational aims of this project and analyses its particular educational components: contain, methods, style, topics. It also deals with the process of implementation into the Czech school system, in what social context has ethic education has been developing, how it is embodied into Framework Education Programme documents and how psychology as a science looks at moral development of a human being. Author looks at the ethic education through prism of universal principles and outcomes, such as Christian ethics and natural moral law.

This study discusses true and false conversions and the use of the Ten Commandments in evangelism, viewed from the starting point of a Christian ethical perspective. The use of the Ten Commandments in Evangelism is affirmed by Jesus Himself and also by Jesus’ apostles after His ascension to heaven. The validity of the Ten Commandments is eternal. The modern evangelist has been caught by the snares of Satan with regards to the Ten Commandments. The power of the Ten Commandments in evoking a true sense of sin is being undermined by a sly plan of Satan that causes enmity between the Law and grace. It has basically brought about two schools of thought: those who use the Ten Commandments, and those who reject it. Those who use the Ten Commandments, however, run the risk of using the law in an illegitimate way, and this is termed as “legalism”. On the other hand, those who reject the Ten Commandments are guilty of “Antinomianism”, that literally means “anti-law”. Consequently, all the underlying principles, which God had laid down for the use of the Ten Commandments, are being blatantly disregarded. Instead, the workings and efficacy of the Ten Commandments are exclusively replaced by love and grace. False conversions are the result in both cases. Satan achieves his goal. In opposition to this is the legitimate use of the Ten Commandments as the only means of preventing false conversions. God designed the Ten Commandments in such a way as to firstly reveal His holiness as the only standard that a sinner must meet. As the standard requires absolute holiness and perfection, it brings about a sense of sin. This is because no person can fulfill the standard. Without a true sense of sin, no person can be saved. Within the framework of the Ten Commandments, evidence of the person’s love towards God is comprised through the upholding of the Ten Commandments. The Ten Commandments cannot save anyone, but if the person loves Jesus, they will keep His commandments; a sign of true conversion. The goal of this study was to determine whether any guidelines can be composed to help Evangelists prevent or minimize false conversions, in a Biblically justified manner. The research indicates that without the use of the Ten Commandments during evangelism, many false conversions will ensue. The conclusion of this research is that false conversions can be prevented or minimized through the legitimate use of the Ten Commandments during evangelism. / Thesis (PhD (Ethics))--North-West University, Potchefstroom Campus, 2012

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This study discusses true and false conversions and the use of the Ten Commandments in evangelism, viewed from the starting point of a Christian ethical perspective. The use of the Ten Commandments in Evangelism is affirmed by Jesus Himself and also by Jesus’ apostles after His ascension to heaven. The validity of the Ten Commandments is eternal. The modern evangelist has been caught by the snares of Satan with regards to the Ten Commandments. The power of the Ten Commandments in evoking a true sense of sin is being undermined by a sly plan of Satan that causes enmity between the Law and grace. It has basically brought about two schools of thought: those who use the Ten Commandments, and those who reject it. Those who use the Ten Commandments, however, run the risk of using the law in an illegitimate way, and this is termed as “legalism”. On the other hand, those who reject the Ten Commandments are guilty of “Antinomianism”, that literally means “anti-law”. Consequently, all the underlying principles, which God had laid down for the use of the Ten Commandments, are being blatantly disregarded. Instead, the workings and efficacy of the Ten Commandments are exclusively replaced by love and grace. False conversions are the result in both cases. Satan achieves his goal. In opposition to this is the legitimate use of the Ten Commandments as the only means of preventing false conversions. God designed the Ten Commandments in such a way as to firstly reveal His holiness as the only standard that a sinner must meet. As the standard requires absolute holiness and perfection, it brings about a sense of sin. This is because no person can fulfill the standard. Without a true sense of sin, no person can be saved. Within the framework of the Ten Commandments, evidence of the person’s love towards God is comprised through the upholding of the Ten Commandments. The Ten Commandments cannot save anyone, but if the person loves Jesus, they will keep His commandments; a sign of true conversion. The goal of this study was to determine whether any guidelines can be composed to help Evangelists prevent or minimize false conversions, in a Biblically justified manner. The research indicates that without the use of the Ten Commandments during evangelism, many false conversions will ensue. The conclusion of this research is that false conversions can be prevented or minimized through the legitimate use of the Ten Commandments during evangelism. / Thesis (PhD (Ethics))--North-West University, Potchefstroom Campus, 2012

Κύριο θέμα αυτής της εργασίας αποτελεί η καντιανή έννοια της αυτονομίας, υπό την αναγκαία προϋπόθεση της ελευθερίας της βούλησης,η οποία καθιστά δυνατή την επιλογή και ως εκ τούτου την ηθική υπευθυνότητα των ανθρώπων. Το ενδιαφέρον εστιάζεται επίσης, και στην προσπάθεια του Καντ να δείξει ότι η ελευθερία και περαιτέρω η αυτονομία, μπορούν να συμβιβαστούν με το αυστηρό αιτιοκρατικό σύστημα. Eπιπλέον, η εργασία προσφέρει μια διεξοδική ανάλυση βασικών καντιανών εννοιών και επιχειρεί να φέρει στο προσκήνιο την αξία της καντιανής αυτονομίας, τονίζοντας ωστόσο τα ερμηνευτικά θέματα τα οποία εγείρονται. Τέλος, παρουσιάζει δυο θεμελιώδεις, αλλά αντίθετες, προσεγγίσεις της καντιανής αυτονομίας. / The main topic of this thesis is the kantian notion of autonomy, under the necessary presupposition of freedom of the will, which enables individuals to make free choices and consequently, to be morally responsible for these choices. Interest also, focuses on Kant's effort to show that freedom of the will, and further autonomy, can be reconciled with the strict deterministic system. Additionally, it offers an extensive analysis of basic kantian notions and undertakes to bring to the fore the value of kantian autonomy, whilst highlighting the interpretative issues which arise. Finally, it presents two fundamental, but different approaches to kantian autonomy.

Le mal est par sa nature un scandale car il se définit par ce qui ne devrait pas être à l’opposé du bien qui se présente comme ce qui doit être. Cette affirmation, qui relève de la tautologie, marque la réalité éprouvée face au mal. Il a d’abord été une évidence criante : comment réagir face aux maux de l’existence humaine ? Ainsi le mal est inscrit dans l’histoire de la pensée et commence pour notre travail avec le platonisme. Avant la conceptualisation platonicienne, le mal est une donnée factuelle de la vie avec laquelle il faut composer. Les figures divines sont ambivalentes à l’image des hommes et alternent vices et vertus. Platon postule une entité divine unique, omnisciente, omnipotente et bienveillante. Ce dieu devient intelligence, calcul et raison : le monde devient une création parfaite, belle et ordonnée et non plus le théâtre d’un affrontement entre les diverses passions des dieux. Le mal se transforme alors en un enjeu métaphysique : comment concilier cette perfection avec l’émergence du mal ? Il faut désormais expliquer et tenter de justifier la violence et les crimes. S’il est possible de proposer une théodicée qui rende le mal physique et métaphysique nécessaire, légitimer la méchanceté se révèle plus ardu. Les penseurs du platonisme, du néoplatonisme et du stoïcisme vont tenter d’apporter une première réponse au mal moral. Dans leur sillage, une rupture conceptuelle advient et révolutionne le concept : le christianisme invente le péché. En devenant péché, le mal se retrouve désormais sous la responsabilité de l’homme coupable. Le mal entre dans le giron de la liberté : il est voulu, consenti. A la suite des penseurs chrétiens, certains philosophes continueront ce travail d’élucidation de la volonté du mal. L’objectif est de retracer l’histoire de ces systèmes conceptuels qui s’entremêlent et se répondent les uns aux autres. Le mal moral se construit dans cette progression qui a des conséquences anthropologiques importantes : l’homme se pense à travers le mal. La méchanceté n’est donc pas seulement un problème à résoudre, elle devient le paradigme à travers lequel définir l’homme. Notre problématique est de montrer comment la question de la méchanceté est à la base du problème de la morale et comment elle conditionne notre représentation de la nature de la volonté humaine. Cette évolution s’est nouée lors d’étapes clés de la pensée philosophique. En effet, si dans toute philosophie morale, le concept du mal est évoqué, il n’est pas en général le centre de l’argumentaire. Le premier moment est celui de la pensée antique. Platon fait naître Dieu et le monde dans l’histoire des concepts puis se retrouve face l’énigme de nos crimes. La théodicée mise en place et qui sera reprise par Plotin et les Stoïciens ne cessera de nier l’existence d’un instinct pervers. Le mal voulu est une absurdité. L’irruption de la faute chrétienne bouleverse la donne. Saint Augustin en sera le théoricien le plus investi affectivement. Ayant expérimenté une double conversion dans sa vie spirituelle, il théorise une méchanceté issue de notre faiblesse, de notre faute première. Le mal est voulu car il n’est plus possible de vouloir autre chose. Saint Anselme reprend également le dogme de la chute mais lui apporte une dimension logique et sémantique en proposant une méchanceté égoïste. Le mal est certes voulu mais par dédain du bien. Notre dernière étape est kantienne. Le mal radical est le concept qui permet enfin de penser une volonté normale qui voudrait le mal simplement parce qu’elle a en elle cette possibilité et la liberté fondamentale de le choisir. Nous pourrons donc constater le chemin parcouru entre notre point de départ et notre point d’arrivée et comment cette problématisation du mal fait apparaître une généalogie de la volonté. Au fil de la pensée, elle passe de l’ombre à la lumière, n’étant jamais aussi présente que quand elle se retrouve confrontée aux obstacles. Penser le mal moral c’est faire l’archéologie de la volonté. / Evil provokes scandal by nature because it is what it should not be unlike good which is what it has to be. This tautological assertion expresses our feelings toward evil. It was first perfectly obvious : how must we face human pain ? Evil is a part of thinking’s history : our study starts with Platonism. Before his work, evil is just a fact of life you have to live with. The gods of Antiquity are like men : good or bad. The God of Plato is the one, omniscient, all-powerful and kindly. God is just intelligence, calculation and reason : the world he created is beautiful, ordered and perfect and it is no longer the place for the vices of ancient gods. Evils turns into a metaphysical issue : how can be the world perfect despite evil ? We have now to explain, to justify violence and crimes. Theodicy can justify pain and illness. It does not work with wickedness. Platonism, Neo-Platonism and Stoicism tried to answer this question. Following them, a conceptual break happens : Christendom invented sin. When evil became sin, man became liable and guilty. It is now a matter of liberty : man wants evil. After them, some philosophers will keep to work on the subject of the bad will. Our purpose is to find the story of these concepts and to connect thoughts between themselves. Evil has been made by this story and brings many anthropological consequences : man understands himself through evil. Wickedness is not just a matter to solve, wickedness becomes a way to define mankind. We want to show that wickedness issue is the foundations of morality and how it makes us see and think human will. Several stages occurred in this philosophical evolution. Every ethic deals with evil, not all put it at the heart of their system. Our first stage is Antiquity. Plato brings the ideas of God and perfect world in philosophy but faces the riddle of our crimes. His theodicy adopted by Plotinus and Stoics will always refuse pervert instinct in man. A man who want evil is nonsense. Christian sin appearance changes everything. Augustine will be his strongest defender. By living a double spiritual conversion, he understands wickedness as weakness due to original sin. Man want evil because he is no longer able to will something else. Anselmus follows the dogma of the fall but puts logical and semantic dimension in it and presents a self-interested wickedness. Man wants evil not for itself, man does not want enough good. Our last stage is Kant. Radical will is the first concept which allows to conceive a normal bad will which would evil just because it is one of his options and it has the liberty to do so. We can see the difference between our starting point and our arrival. We see now how the concept of will has grew up and changed. Little by little, will comes from darkness to light. The more will faces obstacles, the more it is obvious. Thinking on evil is the archaeology of the will.

本論文出自於對於康德道德哲學中同時兼具先驗性與實踐性之二重關係的研究興趣，因而於此藉由釐清康德哲學中的崇高情感與道德法則之間的關連是如何被談論的，嘗試以此整理出一些在理解上的關鍵線索。在這條主軸的引導之下，此處採取對其所涉及的相關文獻研讀與理解作為基本的脈絡開展。本論文並依從前批判期與批判期的區分將概略畫分為兩個部分︰ 第一部分︰一開始即企圖從對康德批判期美學談論的背景進行文獻上的考察，從中導引出對於康德美學與其形上學內在本有的關連，以及對絕對者/超感知者對康德方法論上的影響。接著審視《觀察》作為此時期思想實驗的產物，又是如何在康德自身的評判(即其《評著》)居於一個重要轉向的地位，在其中康德將美感與崇高感與德行關連起來的道德情感論述方，何以導向對主體意識能力的考察，而自由─自我意識與道德法則之間的關連也在這當中被觸及。 第二部份︰主要關注於康德於《基礎》與《第二批判》中「對法則的敬重」的兩重性所關涉到的一種特殊主體意識活動─即「道德意識」─的談論，其具體意涵又何以關連到康德道德性之理性奠基的先驗要求︰「終究只有一個理性」。最後以康德在《第三批判》中對反思判斷力的重新修正、予以審美經驗先驗奠基之架構，重新檢視康德如何以審美判斷─特別是「崇高判斷」─的不確定性概念關連到主體意識能力的提升；並藉由數學崇高與構想力、力學崇高與理性使命之間關係的建立與理解，繼而以此去討論，主體之特有的崇高判斷與道德法則之間本有的奠基性關連，並且何以生命情感作為一種道德意識的洞察能力，可以進行一個既是普遍有效、且與自然達到真正和諧關係的「擴延」；而從這當中誕生出來的道德情感，便根源於意志自由而作為道德行為的發生的關鍵推動力、但其自身卻仍不能作為行為之根據。