By Rūsinš Freivalds, Efim B. Kinber, Rolf Wiehagen (auth.), Klaus P. Jantke (eds.)
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Additional resources for Analogical and Inductive Inference: International Workshop All '89 Reinhardsbrunn Castle, GDR, October 1–6, 1989 Proceedings
Further: among the "manifestly" good things, some are actually bad in certain conceivable contexts - hence these good things are conditioned or prima facie goods - whereas one good thing, namely, a good will, can never be bad no matter what the context - hence this good is the unconditioned or absolute good. Those good things whose goodness is affectable by the context, indeed so affectable that their "original" goodness becomes actual badness, belong to the class of conditioned or prima facie goods; and that one good thing whose goodness is not affectable by the context belongs to the class of unconditioned or absolute goods.
But what this amounts to has to wait for later discussion. 5. A NOTE ON RESPECT FOR THE MORAL LAW Kant generally, but not always, uses the word "respect" (Achtung) solely in relation to the moral law, hence the well-known expression, "respect for the moral law" (Gr. 400-401). But the expression can signify two quite different things: passive respect and active respect. ) Passive respect for the moral law is the feeling of being obligated to do or forgo some action; it is the acknowledgement or consciousness of being subject to the demands of morality.
IX and X; and section 4 of chapter VII, below. 2. ALTERNA TIVE ACCOUNTS OF KANTIAN MAXIMS In recent literature on Kant's moral philosophy there have appeared three distinct accounts of maxims, each of which opposes in one way or another the interpretation presented above. The first divides maxims into two basic types, formal and material. The second also discerns in Kant's writings on morals two basic types, but here they are (in my terms) motivational-actional and actional alone. The third holds that maxims can be, and probably should be, disregarded so far as Kant's theory of the morality of actions is concerned.