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This 10 page paper provides an overview of the central perspectives of David Hume and Kant regarding their views on morality and reason. This paper integrates information from both of these philosophers and assesses their arguments on the nature of reason.
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10 pages (~225 words per page)
File: MH11_MHHumKa2.rtf
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(29). Philosophical theorists have asserted that this was an intentional reference to Hume, among others, because it contrasted Humes arguments in the An Enquiry Concerning Human Understanding, which defined
"reason (as) the slave of passions" and argued that moral distinctions cannot be denied from reason. These two philosophers demonstrate distinctly different views on the nature of morality and
the conceptual view of reason. Inherent in these views, then, is a debate over the impact that reason has on an assessment of rationality and reason and the factors
that shape duty, reason and morality. Kants View of Morality Immanuel Kant presents his arguments for the analysis of knowledge and the concepts of duty, reason, and
morality through the use of what he terms the categorical imperative. Kant suggests that the concepts of the mind become effective through the universality of scientific knowledge and through
the premise of guaranteed laws that do not limit knowledge to specific content (180-181). He contends that there is only one true categorical imperative: "to act only on
that maxim whereby thou canst at the same time will that it should become a universal law" (192). Kants concepts of reason, duty and morality are directly linked to
the considerations surrounding his concepts of the mind and he supports his contentions with direct demonstrations of the applicability of his ideas. Kant develops the categorical imperative through the
use of a twofold test. He requires first that the maxim for "a moral action be universalized without logical contradiction" and he also contends that "they be universal directives
for action which do not bring the will into disharmony with itself by requiring it to will one things for itself and another thing for others" (192). These two
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