When discussing well-being, subject-relative concerns are intuitively important ones. In this article, I argue that Immanuel Kant's theory of well-being can be satisfactorily subject-relative, despite his emphasis on objective moral well-being. Because the specifics of agents’ situations affect agents’ moral endowments, duties regarding moral well-being can be altered for subject-relative reasons. When it comes to thinking about the well-being of others, the important Kantian notion of respect for rational agents ensures that this will be decidedly subject-relative, too, and, what is more, that this will be aimed specifically at natural well-being (happiness).

This article argues that given the globalization of legal education and legal services, professional legal ethics should incorporate not only a cosmopolitan dimension but also sentiments such as compassion, respect, and sensitivity for human suffering. Inspired by the philosophy of Immanuel Kant and his theory of education, this article seeks to address some of the limitations of the professional codes of conduct for barristers and solicitors, in England and Wales, by applying a moral cosmopolitan approach to the teaching of professional legal ethics. This normative approach is underscored by a commitment to moral duties to persons irrespective of their nationality, gender, religion, or any other defining characteristic. These duties include promoting client autonomy and engaging in law reform. This article also argues that Clinical Legal Education programs are an appropriate methodology for teaching moral cosmopolitan ethics.

The prohibition on using others ‘merely as means’ is one of the best-known and most influential elements of Immanuel Kant’s moral theory. But it is widely regarded as impossible to specify with precision the conditions under which this prohibition is violated. On the basis of a re-examination of Kant’s texts, the article develops a novel account of the conditions for using someone ‘merely as a means’. It is argued that this account has not only strong textual support but also significant philosophical advantages over alternative conceptions.

In this article, I confront Parfit’s Mixed Maxims Objection. I argue that recent attempts to respond to this objection fail, and I argue that their failure is compounded by the failure of recent attempts to show how the Formula of Universal Law can be used to demarcate the category of obligatory maxims. I then set out my own response to the objection, drawing on remarks from Kant’s Metaphysics of Morals for inspiration and developing a novel account of how the Formula of Universal Law can be employed to determine the deontic status of action tokens, action types and maxims.

Does Kantian moral agency require phenomenal consciousness? More to the point, can firms (and other highly organized collectives) be Kantian moral agents—bound by Kantian obligations—in the absence of consciousness? After sketching the mechanics of my account of corporate agents, I consider three increasingly demanding accounts of Kantian moral agency, concluding that corporate agents can meet each successively higher threshold. They can (1) act on universalizable principles and treat humanity as an end in itself; (2) give such principles to themselves, treat their own ‘humanity’ as an end itself, and act out of respect for the law; and (3) to the extent necessary, draw on empathically generated information and insights to inflect their performance, all in the absence of phenomenal consciousness. I close by rejecting two further arguments that phenomenal consciousness is nonetheless conceptually or practically necessary for Kantian moral agency.

In the second Critique, Kant claims that the moral law is given as a fact of reason. In this paper, contra the standard view, I argue that there is a non-dogmatic way of defending this claim. And Kant’s principle of morality is widely taken to be a formal principle. How then can such a formal principle be reconciled with our substantial moral end? In this paper, I also argue that Kant’s principle of morality can be construed as a formal principle in the sense that it provides correctness conditions for moral laws, rather than providing specific moral laws.

Christine Korsgaard’s Self-Constitution: Agency, Identity, and Integrity is an impressive endeavour to synthesize the ethics of Plato and Kant in a comprehensive account of action and agency that locates the key to understanding both in self-constitution. A purportedly comprehensive account of action and agency will fail on its own terms if it cannot adequately account for some morally salient phenomenon. Korsgaard’s account fails to adequately account for the possibility of evil actions and evil people. If self-constitution is key to action and agency, then we must abandon the Platonic and Kantian elements that Korsgaard endorses.

My project is to reconsider the Kantian conception of practical reason. Some Kantians take practical reasoning to be more active than theoretical reasoning, on the grounds that it need not contend with what is there anyway, independently of its exercise. Behind that claim stands the thesis that practical reason is essentially efficacious. I accept the efficacy principle, but deny that it underwrites this conception of practical reason. My inquiry takes place against the background of recent Kantian metaethical debate — each side of which, I argue, points to issues that need to be jointly accommodated in the account of practical reason. From the constructivist, I accept the essential efficacy of practical reason; from the realist, I accept that any genuinely cognitive exercise of practical reason owes allegiance to what is there anyway, independently of its exercise. I conclude that a Kantian account of recognition respect enables us to accommodate both claims.

This paper takes up recent challenges to consequentialist forms of ethically evaluating risks and explores how a non-consequentialist form of deliberation, Kantian ethics, can address questions about risk. I examine two cases concerning ethically questionable financial risks: investing in abstruse financial instruments and investing while relying on a bailout. After challenging consequentialist evaluations of these cases, I use Kant’s distinction between morality and prudence to evaluate when the investments are immoral and when they are merely imprudent. I argue that the investment practices are imprudent when they do not take adequate precautions to secure the firm’s long-term flourishing. They are immoral in a Kantian sense when they risk the destruction of the financial system upon which the firms depend. The upshot of my analysis is that moral actions require more risk aversion than prudent actions and prudent actions require more risk aversion than expected-value-maximizing actions.

According to the standard reading of Kant's formula of universal law (FUL), positive duties can be derived from FUL. In this article, I argue that the standard reading does not work. In the first section, I articulate FUL and what I mean by a positive duty. In the second section, I set out an intuitive version of the standard reading of FUL and argue that it does not work. In the third section, I set out a more rigorous version of the standard reading of FUL and argue that even this more rigorous version does not work.