Explain Kant’s distinction between acts that are right, and acts that have moral worth
Explain Kant’s distinction between acts that are right, and acts that have moral worth, using examples to illustrate the difference. Do you agree with Kant about the significance of motives and the role of duty in morality? Why/why not? Give reasons to defend your answers.
Please, note that I need no more than 1300 words
There I’ve already done some research of 4 articles. Please include other 2 of your choice.
1- Kant, I. (1998) (1785). Groundwork of the Metaphysics of Morals [Section 2], Mary Gregor (trans.) Cambridge University Press, Cambridge, pp. 22-41.
2- Kant, I. (2009) (1785).Fundamental Principles of the Metaphysic of Morals[Section 1], Thomas Kingsmill Abbot (trans).
3- Kant, I. (1994). “On a Supposed Right to Lie from Altruistic Motives”. In Ethics, P. Singer (ed.). Oxford University Press, Oxford, pp. 280-281.
4- O’Neill, O. (1991). “Kantian Ethics”. In A Companion to Ethics, P Singer (ed.). Blackwell, Oxford, pp. 175-185.
Fundamental Principles of the Metaphysic of Morals, by Immanuel
TRANSITION FROM THE COMMON RATIONAL KNOWLEDGE OF
MORALITY TO THE PHILOSOPHICAL
Nothing can possibly be conceived in the world, or even out of it,
which can be called good, without qualification, except a good will.
Intelligence, wit, judgement, and the other talents of the mind,
however they may be named, or courage, resolution, perseverance, as
qualities of temperament, are undoubtedly good and desirable in
many respects; but these gifts of nature may also become extremely
bad and mischievous if the will which is to make use of them, and
which, therefore, constitutes what is called character, is not good. It is
the same with the gifts of fortune. Power, riches, honour, even health,
and the general well-being and contentment with one’s condition
which is called happiness, inspire pride, and often presumption, if
there is not a good will to correct the influence of these on the mind,
and with this also to rectify the whole principle of acting and adapt it
to its end. The sight of a being who is not adorned with a single
feature of a pure and good will, enjoying unbroken prosperity, can
never give pleasure to an impartial rational spectator. Thus a good
will appears to constitute the indispensable condition even of being
worthy of happiness.
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