Kant’s Ethics (Part 1)

Kant’s Deontological Ethics

1. Kant and Hume

The German philosopher Immanuel Kant (1724-1804), called by many the greatest of modern philosophers, was the preeminent defender of deontological (duty) ethics. He lived such an austere and regimented life that the people of his town were reported to have set their clocks by the punctuality of his walks. He rose at 4 a.m., studied, taught, read, and wrote the rest of the day. He was an accomplished astronomer, mathematician, metaphysician, one of the most celebrated epistemologists and ethicists of all time, and, in many ways, the crowning figure of the Enlightenment. During the Enlightenment, European civilization celebrated the idea that human reason was sufficient to understand, interpret, and restructure the world. Perhaps the greatest rationalist ever, Kant defended this view in both his epistemology and ethics. His motto was “dare to think.”

To understand Kant, we might briefly consider his immediate predecessor David Hume (1711-1776). Hume had awakened Kant “from his dogmatic slumber,” forcing him to reconsider all of his former beliefs.  Hume’s skepticism had challenged everything for which the Enlightenment stood, and he was, perhaps, the greatest and most consistent skeptic the Western world had yet produced. He argued that Christianity was nonsense, that science was uncertain, that the source of sense experience was unknown, and that ethics was purely subjective.

Hume believed that moral judgments express our sentiments or feelings and that morality was based upon an innate sympathy we have for our fellow human beings. If humans possess the proper sentiments, they were moral; if they lack such sympathies, they were immoral. Thus, Hume continued the attack on authority and tradition—an attack characteristic of the Enlightenment—but without the Enlightenment’s faith in reason. In particular, he criticized the view  that morality was based upon reason which, according to Hume, can tell us about facts, but never tell us about values. In short, reason is practical; it determines the means to some end. But ends come from desires and sentiments, not from reason. In vivid contrast to natural law theory, our ends, goals, and purposes depend upon our passions and, consequently, no passions are irrational. Hume made these points in a few famous passages: “Reason is, and ought only to be the slave of the passions…[Thus]…Tis not contrary to reason to prefer the destruction of the whole world to the scratching of my finger.”

Hume’s skepticism stunned Kant. What of the Enlightenment’s faith in reason? If desire preceded reason, and desires cannot be irrational, then Enlightenment rationalism was dead. How can we reestablish faith in reason? How can we show that some passions and inclinations are irrational? In his monumental work The Critique of Pure Reason, Kant attempted to elucidate the rational foundations of both the natural and mathematical sciences, defending reason against Hume’s onslaught. He then turned his attention to establishing a foundation for ethics in The Critique of Practical Reason. If morality were subjective, as Hume thought, then the concept of an objective moral law was a myth. And if no passions were irrational, then anything goes in morality. In essence, Kant needed to answer Hume’s subjectivism and irrationalism by demonstrating the rational foundations of the moral law.

2. Freedom and Rationality 

Kantian philosophy is enormously complex and obscure. Yet, Kant’s basic ideas are surprisingly simple. His most basic presupposition was his belief in human freedom. While the natural world operates according to laws of cause and effect, he argued, the moral world operates according to self-imposed “laws of freedom.” We may reconstruct one of his arguments for freedom as follows:

  1. Without freedom, morality is not possible.
  2. Morality exists, thus
  3. Freedom exists.

The first premise follows if we consider how determinism undermines morality. (See chapter 2) The second premise Kant took as self-evident, and the conclusion follows logically from the premises. But where does human freedom come from? Kant believed that freedom came from rationality, and he advanced roughly the following argument to support this claim:

  1. Without reason, we would be slaves to our passions
  2. If we were slaves to our passions, we would not be free; thus
  3. Without reason, we would not be free.

Together, we now have the basis upon which to cement the connection between reason and morality.

  1. Without reason, there is no freedom
  2. Without freedom, there is no morality, thus
  3. Without reason, there is no morality.

Kant believed moral obligation derived from our free, rational nature. But how should we exercise our freedom? What should we choose to do? 

3. Intention, Duty, and Consequences 

Kant began his most famous work in moral philosophy with these immortal lines: “Nothing in the world—indeed nothing even beyond the world—can possibly be conceived which could be called good without qualification except a good will.” For Kant, a good will freely conformed itself and its desires to the moral law. That is its duty! Nevertheless, the moral law does not force itself upon us, we must freely choose to obey it. For Kant, the intention to conform our free will to the moral law, and thereby do our duty, is the essence of morality.

The emphasis on the agent’s intention brings to light another salient issue in Kant’s ethics. So long as the intention of an action is to abide by the moral law, then the consequences are irrelevant. For instance, if you try valiantly to save someone from a burning building but are unsuccessful, no one holds you responsible for your failure. Why? Because your intention was good. The reverse is also true. If I intend to harm you, but inadvertently help you, I am still morally culpable. Kant gave his own example to dramatize the role intention played in morality. Imagine shopkeepers who would cheat their customers given the opportunity, but who do not only because it is bad for business. In other words, the shopkeepers do the right thing only because the consequences are good. If they could cheat their customers without any repercussions, they would do so. According to Kant, these shopkeepers are not moral. On the other hand, shopkeepers who gave the correct change out of a sense of duty are moral.

The emphasis on the agent’s intention captures another important idea in deontology, the emphasis on the right over good. Right actions are done in accordance with duty; they do not promote values like happiness or the common good. Kant makes it clear that dutiful conduct does not necessarily make us happy. In fact, it often makes us unhappy! We should do the right thing because it is our duty, not because it makes us happy. If we want to be happy, he says, we should follow our instincts, since instinct is a better guide to happiness than reason.

But morality cannot rest upon passions. If it did, morality would be both subjective and relative. For ethics to be objective, absolute, and precise—to be like the sciences—it needs to be based upon reason. Only the appeal to the objectivity of reason allows us to escape the subjectivity of the passions. In summary, a good will intends to do its duty and follows the moral law without consideration of the consequences.

We’ll continue the discussion of Kant tomorrow.

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