niryuu/sni-each-converted huggingface dataset:
The book is about a young lad, Nils Holgersson, whose "chief delight was to eat and sleep, and after that he liked best to make mischief". He takes great delight in hurting the animals in his family farm. Nils captures a tomte in a net while his family is at church and have left him home to memorize chapters from the Bible. The tomte proposes to Nils that if Nils frees him, the tomte will give him a huge gold coin. Nils rejects the offer and the tomte turns Nils into a tomte, which leaves him shrunken and able to talk with animals, who are thrilled to see the boy reduced to their size and are angry and hungry for revenge. While this is happening, wild geese are flying over the farm on one of their migrations, and a white farm goose attempts to join the wild ones. In an attempt to salvage something before his family returns, Nils holds on to the bird's neck as it successfully takes off and joins the wild birds.
The wild geese, who are not pleased at all to be joined by a boy and a domestic goose, eventually take him on an adventurous trip across all the historical provinces of Sweden observing in passing their natural characteristics and economic resources. At the same time the characters and situations he encounters make him a man: the domestic goose needs to prove his ability to fly like the experienced wild geese, and Nils needs to prove to the geese that he would be a useful companion, despite their initial misgivings. During the trip, Nils learns that if he proves he has changed for the better, the tomte might be disposed to change him back to his normal size.
The book also includes various subplots, concerning people whose lives are touched in one way or another by Nils and the wild geese. For example, one chapter centers on a young provincial man who feels lonely and alienated in the capital Stockholm, is befriended by a nice old gentleman who tells him (and the reader) about the city's history - and only later finds that it was none other than the King of Sweden, walking incognito in the park.
The book was criticized for the fact that the goose and boy don't make any stop in the province Halland. In chapter 53 they fly over Halland on the way back to Scania, but they aren't impressed by the sight and they don't stop. However, such a chapter has been added to some translations of the book. In depictions Nils is usually wearing a red cap, although this is erroneous as he is described in the original Swedish edition as wearing a white cap.
Output: What does Nil have to prove to the wild geese?
The book is about a young lad, Nils Holgersson, whose "chief delight was to eat and sleep, and after that he liked best to make mischief". He takes great delight in hurting the animals in his family farm. Nils captures a tomte in a net while his family is at church and have left him home to memorize chapters from the Bible. The tomte proposes to Nils that if Nils frees him, the tomte will give him a huge gold coin. Nils rejects the offer and the tomte turns Nils into a tomte, which leaves him shrunken and able to talk with animals, who are thrilled to see the boy reduced to their size and are angry and hungry for revenge. While this is happening, wild geese are flying over the farm on one of their migrations, and a white farm goose attempts to join the wild ones. In an attempt to salvage something before his family returns, Nils holds on to the bird's neck as it successfully takes off and joins the wild birds.
The wild geese, who are not pleased at all to be joined by a boy and a domestic goose, eventually take him on an adventurous trip across all the historical provinces of Sweden observing in passing their natural characteristics and economic resources. At the same time the characters and situations he encounters make him a man: the domestic goose needs to prove his ability to fly like the experienced wild geese, and Nils needs to prove to the geese that he would be a useful companion, despite their initial misgivings. During the trip, Nils learns that if he proves he has changed for the better, the tomte might be disposed to change him back to his normal size.
The book also includes various subplots, concerning people whose lives are touched in one way or another by Nils and the wild geese. For example, one chapter centers on a young provincial man who feels lonely and alienated in the capital Stockholm, is befriended by a nice old gentleman who tells him (and the reader) about the city's history - and only later finds that it was none other than the King of Sweden, walking incognito in the park.
The book was criticized for the fact that the goose and boy don't make any stop in the province Halland. In chapter 53 they fly over Halland on the way back to Scania, but they aren't impressed by the sight and they don't stop. However, such a chapter has been added to some translations of the book. In depictions Nils is usually wearing a red cap, although this is erroneous as he is described in the original Swedish edition as wearing a white cap.
Output: How might Nils get tomte to change him back to his normal self?
The book is about a young lad, Nils Holgersson, whose "chief delight was to eat and sleep, and after that he liked best to make mischief". He takes great delight in hurting the animals in his family farm. Nils captures a tomte in a net while his family is at church and have left him home to memorize chapters from the Bible. The tomte proposes to Nils that if Nils frees him, the tomte will give him a huge gold coin. Nils rejects the offer and the tomte turns Nils into a tomte, which leaves him shrunken and able to talk with animals, who are thrilled to see the boy reduced to their size and are angry and hungry for revenge. While this is happening, wild geese are flying over the farm on one of their migrations, and a white farm goose attempts to join the wild ones. In an attempt to salvage something before his family returns, Nils holds on to the bird's neck as it successfully takes off and joins the wild birds.
The wild geese, who are not pleased at all to be joined by a boy and a domestic goose, eventually take him on an adventurous trip across all the historical provinces of Sweden observing in passing their natural characteristics and economic resources. At the same time the characters and situations he encounters make him a man: the domestic goose needs to prove his ability to fly like the experienced wild geese, and Nils needs to prove to the geese that he would be a useful companion, despite their initial misgivings. During the trip, Nils learns that if he proves he has changed for the better, the tomte might be disposed to change him back to his normal size.
The book also includes various subplots, concerning people whose lives are touched in one way or another by Nils and the wild geese. For example, one chapter centers on a young provincial man who feels lonely and alienated in the capital Stockholm, is befriended by a nice old gentleman who tells him (and the reader) about the city's history - and only later finds that it was none other than the King of Sweden, walking incognito in the park.
The book was criticized for the fact that the goose and boy don't make any stop in the province Halland. In chapter 53 they fly over Halland on the way back to Scania, but they aren't impressed by the sight and they don't stop. However, such a chapter has been added to some translations of the book. In depictions Nils is usually wearing a red cap, although this is erroneous as he is described in the original Swedish edition as wearing a white cap.
Output: When Nils was turned into a tomte how did the animals react?
The book is about a young lad, Nils Holgersson, whose "chief delight was to eat and sleep, and after that he liked best to make mischief". He takes great delight in hurting the animals in his family farm. Nils captures a tomte in a net while his family is at church and have left him home to memorize chapters from the Bible. The tomte proposes to Nils that if Nils frees him, the tomte will give him a huge gold coin. Nils rejects the offer and the tomte turns Nils into a tomte, which leaves him shrunken and able to talk with animals, who are thrilled to see the boy reduced to their size and are angry and hungry for revenge. While this is happening, wild geese are flying over the farm on one of their migrations, and a white farm goose attempts to join the wild ones. In an attempt to salvage something before his family returns, Nils holds on to the bird's neck as it successfully takes off and joins the wild birds.
The wild geese, who are not pleased at all to be joined by a boy and a domestic goose, eventually take him on an adventurous trip across all the historical provinces of Sweden observing in passing their natural characteristics and economic resources. At the same time the characters and situations he encounters make him a man: the domestic goose needs to prove his ability to fly like the experienced wild geese, and Nils needs to prove to the geese that he would be a useful companion, despite their initial misgivings. During the trip, Nils learns that if he proves he has changed for the better, the tomte might be disposed to change him back to his normal size.
The book also includes various subplots, concerning people whose lives are touched in one way or another by Nils and the wild geese. For example, one chapter centers on a young provincial man who feels lonely and alienated in the capital Stockholm, is befriended by a nice old gentleman who tells him (and the reader) about the city's history - and only later finds that it was none other than the King of Sweden, walking incognito in the park.
The book was criticized for the fact that the goose and boy don't make any stop in the province Halland. In chapter 53 they fly over Halland on the way back to Scania, but they aren't impressed by the sight and they don't stop. However, such a chapter has been added to some translations of the book. In depictions Nils is usually wearing a red cap, although this is erroneous as he is described in the original Swedish edition as wearing a white cap.
Output: Where does the story begin?
The book is about a young lad, Nils Holgersson, whose "chief delight was to eat and sleep, and after that he liked best to make mischief". He takes great delight in hurting the animals in his family farm. Nils captures a tomte in a net while his family is at church and have left him home to memorize chapters from the Bible. The tomte proposes to Nils that if Nils frees him, the tomte will give him a huge gold coin. Nils rejects the offer and the tomte turns Nils into a tomte, which leaves him shrunken and able to talk with animals, who are thrilled to see the boy reduced to their size and are angry and hungry for revenge. While this is happening, wild geese are flying over the farm on one of their migrations, and a white farm goose attempts to join the wild ones. In an attempt to salvage something before his family returns, Nils holds on to the bird's neck as it successfully takes off and joins the wild birds.
The wild geese, who are not pleased at all to be joined by a boy and a domestic goose, eventually take him on an adventurous trip across all the historical provinces of Sweden observing in passing their natural characteristics and economic resources. At the same time the characters and situations he encounters make him a man: the domestic goose needs to prove his ability to fly like the experienced wild geese, and Nils needs to prove to the geese that he would be a useful companion, despite their initial misgivings. During the trip, Nils learns that if he proves he has changed for the better, the tomte might be disposed to change him back to his normal size.
The book also includes various subplots, concerning people whose lives are touched in one way or another by Nils and the wild geese. For example, one chapter centers on a young provincial man who feels lonely and alienated in the capital Stockholm, is befriended by a nice old gentleman who tells him (and the reader) about the city's history - and only later finds that it was none other than the King of Sweden, walking incognito in the park.
The book was criticized for the fact that the goose and boy don't make any stop in the province Halland. In chapter 53 they fly over Halland on the way back to Scania, but they aren't impressed by the sight and they don't stop. However, such a chapter has been added to some translations of the book. In depictions Nils is usually wearing a red cap, although this is erroneous as he is described in the original Swedish edition as wearing a white cap.
Output: Who was the nice old man in the park who befriended the provincial man?
The book is about a young lad, Nils Holgersson, whose "chief delight was to eat and sleep, and after that he liked best to make mischief". He takes great delight in hurting the animals in his family farm. Nils captures a tomte in a net while his family is at church and have left him home to memorize chapters from the Bible. The tomte proposes to Nils that if Nils frees him, the tomte will give him a huge gold coin. Nils rejects the offer and the tomte turns Nils into a tomte, which leaves him shrunken and able to talk with animals, who are thrilled to see the boy reduced to their size and are angry and hungry for revenge. While this is happening, wild geese are flying over the farm on one of their migrations, and a white farm goose attempts to join the wild ones. In an attempt to salvage something before his family returns, Nils holds on to the bird's neck as it successfully takes off and joins the wild birds.
The wild geese, who are not pleased at all to be joined by a boy and a domestic goose, eventually take him on an adventurous trip across all the historical provinces of Sweden observing in passing their natural characteristics and economic resources. At the same time the characters and situations he encounters make him a man: the domestic goose needs to prove his ability to fly like the experienced wild geese, and Nils needs to prove to the geese that he would be a useful companion, despite their initial misgivings. During the trip, Nils learns that if he proves he has changed for the better, the tomte might be disposed to change him back to his normal size.
The book also includes various subplots, concerning people whose lives are touched in one way or another by Nils and the wild geese. For example, one chapter centers on a young provincial man who feels lonely and alienated in the capital Stockholm, is befriended by a nice old gentleman who tells him (and the reader) about the city's history - and only later finds that it was none other than the King of Sweden, walking incognito in the park.
The book was criticized for the fact that the goose and boy don't make any stop in the province Halland. In chapter 53 they fly over Halland on the way back to Scania, but they aren't impressed by the sight and they don't stop. However, such a chapter has been added to some translations of the book. In depictions Nils is usually wearing a red cap, although this is erroneous as he is described in the original Swedish edition as wearing a white cap.
Output: What did Nils like to do to his family's farm animals?
The book is about a young lad, Nils Holgersson, whose "chief delight was to eat and sleep, and after that he liked best to make mischief". He takes great delight in hurting the animals in his family farm. Nils captures a tomte in a net while his family is at church and have left him home to memorize chapters from the Bible. The tomte proposes to Nils that if Nils frees him, the tomte will give him a huge gold coin. Nils rejects the offer and the tomte turns Nils into a tomte, which leaves him shrunken and able to talk with animals, who are thrilled to see the boy reduced to their size and are angry and hungry for revenge. While this is happening, wild geese are flying over the farm on one of their migrations, and a white farm goose attempts to join the wild ones. In an attempt to salvage something before his family returns, Nils holds on to the bird's neck as it successfully takes off and joins the wild birds.
The wild geese, who are not pleased at all to be joined by a boy and a domestic goose, eventually take him on an adventurous trip across all the historical provinces of Sweden observing in passing their natural characteristics and economic resources. At the same time the characters and situations he encounters make him a man: the domestic goose needs to prove his ability to fly like the experienced wild geese, and Nils needs to prove to the geese that he would be a useful companion, despite their initial misgivings. During the trip, Nils learns that if he proves he has changed for the better, the tomte might be disposed to change him back to his normal size.
The book also includes various subplots, concerning people whose lives are touched in one way or another by Nils and the wild geese. For example, one chapter centers on a young provincial man who feels lonely and alienated in the capital Stockholm, is befriended by a nice old gentleman who tells him (and the reader) about the city's history - and only later finds that it was none other than the King of Sweden, walking incognito in the park.
The book was criticized for the fact that the goose and boy don't make any stop in the province Halland. In chapter 53 they fly over Halland on the way back to Scania, but they aren't impressed by the sight and they don't stop. However, such a chapter has been added to some translations of the book. In depictions Nils is usually wearing a red cap, although this is erroneous as he is described in the original Swedish edition as wearing a white cap.
Output: What does Nils take great delight in?
The book is about a young lad, Nils Holgersson, whose "chief delight was to eat and sleep, and after that he liked best to make mischief". He takes great delight in hurting the animals in his family farm. Nils captures a tomte in a net while his family is at church and have left him home to memorize chapters from the Bible. The tomte proposes to Nils that if Nils frees him, the tomte will give him a huge gold coin. Nils rejects the offer and the tomte turns Nils into a tomte, which leaves him shrunken and able to talk with animals, who are thrilled to see the boy reduced to their size and are angry and hungry for revenge. While this is happening, wild geese are flying over the farm on one of their migrations, and a white farm goose attempts to join the wild ones. In an attempt to salvage something before his family returns, Nils holds on to the bird's neck as it successfully takes off and joins the wild birds.
The wild geese, who are not pleased at all to be joined by a boy and a domestic goose, eventually take him on an adventurous trip across all the historical provinces of Sweden observing in passing their natural characteristics and economic resources. At the same time the characters and situations he encounters make him a man: the domestic goose needs to prove his ability to fly like the experienced wild geese, and Nils needs to prove to the geese that he would be a useful companion, despite their initial misgivings. During the trip, Nils learns that if he proves he has changed for the better, the tomte might be disposed to change him back to his normal size.
The book also includes various subplots, concerning people whose lives are touched in one way or another by Nils and the wild geese. For example, one chapter centers on a young provincial man who feels lonely and alienated in the capital Stockholm, is befriended by a nice old gentleman who tells him (and the reader) about the city's history - and only later finds that it was none other than the King of Sweden, walking incognito in the park.
The book was criticized for the fact that the goose and boy don't make any stop in the province Halland. In chapter 53 they fly over Halland on the way back to Scania, but they aren't impressed by the sight and they don't stop. However, such a chapter has been added to some translations of the book. In depictions Nils is usually wearing a red cap, although this is erroneous as he is described in the original Swedish edition as wearing a white cap.
Output: Where did the geese and Nils take a trip to and explore?
The book is about a young lad, Nils Holgersson, whose "chief delight was to eat and sleep, and after that he liked best to make mischief". He takes great delight in hurting the animals in his family farm. Nils captures a tomte in a net while his family is at church and have left him home to memorize chapters from the Bible. The tomte proposes to Nils that if Nils frees him, the tomte will give him a huge gold coin. Nils rejects the offer and the tomte turns Nils into a tomte, which leaves him shrunken and able to talk with animals, who are thrilled to see the boy reduced to their size and are angry and hungry for revenge. While this is happening, wild geese are flying over the farm on one of their migrations, and a white farm goose attempts to join the wild ones. In an attempt to salvage something before his family returns, Nils holds on to the bird's neck as it successfully takes off and joins the wild birds.
The wild geese, who are not pleased at all to be joined by a boy and a domestic goose, eventually take him on an adventurous trip across all the historical provinces of Sweden observing in passing their natural characteristics and economic resources. At the same time the characters and situations he encounters make him a man: the domestic goose needs to prove his ability to fly like the experienced wild geese, and Nils needs to prove to the geese that he would be a useful companion, despite their initial misgivings. During the trip, Nils learns that if he proves he has changed for the better, the tomte might be disposed to change him back to his normal size.
The book also includes various subplots, concerning people whose lives are touched in one way or another by Nils and the wild geese. For example, one chapter centers on a young provincial man who feels lonely and alienated in the capital Stockholm, is befriended by a nice old gentleman who tells him (and the reader) about the city's history - and only later finds that it was none other than the King of Sweden, walking incognito in the park.
The book was criticized for the fact that the goose and boy don't make any stop in the province Halland. In chapter 53 they fly over Halland on the way back to Scania, but they aren't impressed by the sight and they don't stop. However, such a chapter has been added to some translations of the book. In depictions Nils is usually wearing a red cap, although this is erroneous as he is described in the original Swedish edition as wearing a white cap.
Output: What does the tomte offer Nils to set him free?
The book is about a young lad, Nils Holgersson, whose "chief delight was to eat and sleep, and after that he liked best to make mischief". He takes great delight in hurting the animals in his family farm. Nils captures a tomte in a net while his family is at church and have left him home to memorize chapters from the Bible. The tomte proposes to Nils that if Nils frees him, the tomte will give him a huge gold coin. Nils rejects the offer and the tomte turns Nils into a tomte, which leaves him shrunken and able to talk with animals, who are thrilled to see the boy reduced to their size and are angry and hungry for revenge. While this is happening, wild geese are flying over the farm on one of their migrations, and a white farm goose attempts to join the wild ones. In an attempt to salvage something before his family returns, Nils holds on to the bird's neck as it successfully takes off and joins the wild birds.
The wild geese, who are not pleased at all to be joined by a boy and a domestic goose, eventually take him on an adventurous trip across all the historical provinces of Sweden observing in passing their natural characteristics and economic resources. At the same time the characters and situations he encounters make him a man: the domestic goose needs to prove his ability to fly like the experienced wild geese, and Nils needs to prove to the geese that he would be a useful companion, despite their initial misgivings. During the trip, Nils learns that if he proves he has changed for the better, the tomte might be disposed to change him back to his normal size.
The book also includes various subplots, concerning people whose lives are touched in one way or another by Nils and the wild geese. For example, one chapter centers on a young provincial man who feels lonely and alienated in the capital Stockholm, is befriended by a nice old gentleman who tells him (and the reader) about the city's history - and only later finds that it was none other than the King of Sweden, walking incognito in the park.
The book was criticized for the fact that the goose and boy don't make any stop in the province Halland. In chapter 53 they fly over Halland on the way back to Scania, but they aren't impressed by the sight and they don't stop. However, such a chapter has been added to some translations of the book. In depictions Nils is usually wearing a red cap, although this is erroneous as he is described in the original Swedish edition as wearing a white cap.
Output: What is the capital of Sweden?
The book is about a young lad, Nils Holgersson, whose "chief delight was to eat and sleep, and after that he liked best to make mischief". He takes great delight in hurting the animals in his family farm. Nils captures a tomte in a net while his family is at church and have left him home to memorize chapters from the Bible. The tomte proposes to Nils that if Nils frees him, the tomte will give him a huge gold coin. Nils rejects the offer and the tomte turns Nils into a tomte, which leaves him shrunken and able to talk with animals, who are thrilled to see the boy reduced to their size and are angry and hungry for revenge. While this is happening, wild geese are flying over the farm on one of their migrations, and a white farm goose attempts to join the wild ones. In an attempt to salvage something before his family returns, Nils holds on to the bird's neck as it successfully takes off and joins the wild birds.
The wild geese, who are not pleased at all to be joined by a boy and a domestic goose, eventually take him on an adventurous trip across all the historical provinces of Sweden observing in passing their natural characteristics and economic resources. At the same time the characters and situations he encounters make him a man: the domestic goose needs to prove his ability to fly like the experienced wild geese, and Nils needs to prove to the geese that he would be a useful companion, despite their initial misgivings. During the trip, Nils learns that if he proves he has changed for the better, the tomte might be disposed to change him back to his normal size.
The book also includes various subplots, concerning people whose lives are touched in one way or another by Nils and the wild geese. For example, one chapter centers on a young provincial man who feels lonely and alienated in the capital Stockholm, is befriended by a nice old gentleman who tells him (and the reader) about the city's history - and only later finds that it was none other than the King of Sweden, walking incognito in the park.
The book was criticized for the fact that the goose and boy don't make any stop in the province Halland. In chapter 53 they fly over Halland on the way back to Scania, but they aren't impressed by the sight and they don't stop. However, such a chapter has been added to some translations of the book. In depictions Nils is usually wearing a red cap, although this is erroneous as he is described in the original Swedish edition as wearing a white cap.
Output: What does Nils get turned into?
The book is about a young lad, Nils Holgersson, whose "chief delight was to eat and sleep, and after that he liked best to make mischief". He takes great delight in hurting the animals in his family farm. Nils captures a tomte in a net while his family is at church and have left him home to memorize chapters from the Bible. The tomte proposes to Nils that if Nils frees him, the tomte will give him a huge gold coin. Nils rejects the offer and the tomte turns Nils into a tomte, which leaves him shrunken and able to talk with animals, who are thrilled to see the boy reduced to their size and are angry and hungry for revenge. While this is happening, wild geese are flying over the farm on one of their migrations, and a white farm goose attempts to join the wild ones. In an attempt to salvage something before his family returns, Nils holds on to the bird's neck as it successfully takes off and joins the wild birds.
The wild geese, who are not pleased at all to be joined by a boy and a domestic goose, eventually take him on an adventurous trip across all the historical provinces of Sweden observing in passing their natural characteristics and economic resources. At the same time the characters and situations he encounters make him a man: the domestic goose needs to prove his ability to fly like the experienced wild geese, and Nils needs to prove to the geese that he would be a useful companion, despite their initial misgivings. During the trip, Nils learns that if he proves he has changed for the better, the tomte might be disposed to change him back to his normal size.
The book also includes various subplots, concerning people whose lives are touched in one way or another by Nils and the wild geese. For example, one chapter centers on a young provincial man who feels lonely and alienated in the capital Stockholm, is befriended by a nice old gentleman who tells him (and the reader) about the city's history - and only later finds that it was none other than the King of Sweden, walking incognito in the park.
The book was criticized for the fact that the goose and boy don't make any stop in the province Halland. In chapter 53 they fly over Halland on the way back to Scania, but they aren't impressed by the sight and they don't stop. However, such a chapter has been added to some translations of the book. In depictions Nils is usually wearing a red cap, although this is erroneous as he is described in the original Swedish edition as wearing a white cap.
Output: What did the tomte say he would give Nils if he freed him?
The work is divided into two main parts, the Rechtslehre and the Tugendlehre. Mary J. Gregor's translation (1991) explains these German terms as, respectively, The "Doctrine of Right, which deals with the rights that people have or can acquire, and the Doctrine of Virtue, which deals with the virtues they ought to acquire.
Rechtslehre has also been translated as the Science of Right (Hastie) or the Metaphysical Elements of Justice (Ladd). It is grounded in republican interpretation of origins of political community as civil society and establishment of positive law. Published separately in 1797, the Doctrine of Right is one of the last examples of classical republicanism in political philosophy. The Doctrine of Right contains the most mature of Kant's statements on the peace project and a system of law to ensure individual rights.
The Doctrine of Virtue develops further Kant's ethical theory, which Kant first laid out in the Groundwork of the Metaphysics of Morals (1785). Kant particularly emphasizes treating humanity as an end in itself; in fact the Kant's retake of the second formulation of the categorical imperative (e.g. Groundwork of the Metaphysics of Morals) makes possible to deduce duties. The duties are analitically treated by Kant, who distinguishes: 1) duties towards ourselves; 2) duties towards others. The duties are: 1) perfect duties; 2) imperfect duties. Kant thinks imperfect duties let a latitudo: i.e., the possibility of choose maxims. The perfect duties instead do not let any latitudo and determine exactly the maxims of actions.
Output: How does Hastie depict Rechtslehre?
The work is divided into two main parts, the Rechtslehre and the Tugendlehre. Mary J. Gregor's translation (1991) explains these German terms as, respectively, The "Doctrine of Right, which deals with the rights that people have or can acquire, and the Doctrine of Virtue, which deals with the virtues they ought to acquire.
Rechtslehre has also been translated as the Science of Right (Hastie) or the Metaphysical Elements of Justice (Ladd). It is grounded in republican interpretation of origins of political community as civil society and establishment of positive law. Published separately in 1797, the Doctrine of Right is one of the last examples of classical republicanism in political philosophy. The Doctrine of Right contains the most mature of Kant's statements on the peace project and a system of law to ensure individual rights.
The Doctrine of Virtue develops further Kant's ethical theory, which Kant first laid out in the Groundwork of the Metaphysics of Morals (1785). Kant particularly emphasizes treating humanity as an end in itself; in fact the Kant's retake of the second formulation of the categorical imperative (e.g. Groundwork of the Metaphysics of Morals) makes possible to deduce duties. The duties are analitically treated by Kant, who distinguishes: 1) duties towards ourselves; 2) duties towards others. The duties are: 1) perfect duties; 2) imperfect duties. Kant thinks imperfect duties let a latitudo: i.e., the possibility of choose maxims. The perfect duties instead do not let any latitudo and determine exactly the maxims of actions.
Output: What type of doctrine does the work of the Tugendlehre refer to?
The work is divided into two main parts, the Rechtslehre and the Tugendlehre. Mary J. Gregor's translation (1991) explains these German terms as, respectively, The "Doctrine of Right, which deals with the rights that people have or can acquire, and the Doctrine of Virtue, which deals with the virtues they ought to acquire.
Rechtslehre has also been translated as the Science of Right (Hastie) or the Metaphysical Elements of Justice (Ladd). It is grounded in republican interpretation of origins of political community as civil society and establishment of positive law. Published separately in 1797, the Doctrine of Right is one of the last examples of classical republicanism in political philosophy. The Doctrine of Right contains the most mature of Kant's statements on the peace project and a system of law to ensure individual rights.
The Doctrine of Virtue develops further Kant's ethical theory, which Kant first laid out in the Groundwork of the Metaphysics of Morals (1785). Kant particularly emphasizes treating humanity as an end in itself; in fact the Kant's retake of the second formulation of the categorical imperative (e.g. Groundwork of the Metaphysics of Morals) makes possible to deduce duties. The duties are analitically treated by Kant, who distinguishes: 1) duties towards ourselves; 2) duties towards others. The duties are: 1) perfect duties; 2) imperfect duties. Kant thinks imperfect duties let a latitudo: i.e., the possibility of choose maxims. The perfect duties instead do not let any latitudo and determine exactly the maxims of actions.
Output: What language do the words "Rechtslehre" and "Tugendlehre" derive from?
The work is divided into two main parts, the Rechtslehre and the Tugendlehre. Mary J. Gregor's translation (1991) explains these German terms as, respectively, The "Doctrine of Right, which deals with the rights that people have or can acquire, and the Doctrine of Virtue, which deals with the virtues they ought to acquire.
Rechtslehre has also been translated as the Science of Right (Hastie) or the Metaphysical Elements of Justice (Ladd). It is grounded in republican interpretation of origins of political community as civil society and establishment of positive law. Published separately in 1797, the Doctrine of Right is one of the last examples of classical republicanism in political philosophy. The Doctrine of Right contains the most mature of Kant's statements on the peace project and a system of law to ensure individual rights.
The Doctrine of Virtue develops further Kant's ethical theory, which Kant first laid out in the Groundwork of the Metaphysics of Morals (1785). Kant particularly emphasizes treating humanity as an end in itself; in fact the Kant's retake of the second formulation of the categorical imperative (e.g. Groundwork of the Metaphysics of Morals) makes possible to deduce duties. The duties are analitically treated by Kant, who distinguishes: 1) duties towards ourselves; 2) duties towards others. The duties are: 1) perfect duties; 2) imperfect duties. Kant thinks imperfect duties let a latitudo: i.e., the possibility of choose maxims. The perfect duties instead do not let any latitudo and determine exactly the maxims of actions.
Output: What type of philosophy is Rechtslehre exploring?
The work is divided into two main parts, the Rechtslehre and the Tugendlehre. Mary J. Gregor's translation (1991) explains these German terms as, respectively, The "Doctrine of Right, which deals with the rights that people have or can acquire, and the Doctrine of Virtue, which deals with the virtues they ought to acquire.
Rechtslehre has also been translated as the Science of Right (Hastie) or the Metaphysical Elements of Justice (Ladd). It is grounded in republican interpretation of origins of political community as civil society and establishment of positive law. Published separately in 1797, the Doctrine of Right is one of the last examples of classical republicanism in political philosophy. The Doctrine of Right contains the most mature of Kant's statements on the peace project and a system of law to ensure individual rights.
The Doctrine of Virtue develops further Kant's ethical theory, which Kant first laid out in the Groundwork of the Metaphysics of Morals (1785). Kant particularly emphasizes treating humanity as an end in itself; in fact the Kant's retake of the second formulation of the categorical imperative (e.g. Groundwork of the Metaphysics of Morals) makes possible to deduce duties. The duties are analitically treated by Kant, who distinguishes: 1) duties towards ourselves; 2) duties towards others. The duties are: 1) perfect duties; 2) imperfect duties. Kant thinks imperfect duties let a latitudo: i.e., the possibility of choose maxims. The perfect duties instead do not let any latitudo and determine exactly the maxims of actions.
Output: What do the laws discussed in the Doctrine of Right seek to protect?
The work is divided into two main parts, the Rechtslehre and the Tugendlehre. Mary J. Gregor's translation (1991) explains these German terms as, respectively, The "Doctrine of Right, which deals with the rights that people have or can acquire, and the Doctrine of Virtue, which deals with the virtues they ought to acquire.
Rechtslehre has also been translated as the Science of Right (Hastie) or the Metaphysical Elements of Justice (Ladd). It is grounded in republican interpretation of origins of political community as civil society and establishment of positive law. Published separately in 1797, the Doctrine of Right is one of the last examples of classical republicanism in political philosophy. The Doctrine of Right contains the most mature of Kant's statements on the peace project and a system of law to ensure individual rights.
The Doctrine of Virtue develops further Kant's ethical theory, which Kant first laid out in the Groundwork of the Metaphysics of Morals (1785). Kant particularly emphasizes treating humanity as an end in itself; in fact the Kant's retake of the second formulation of the categorical imperative (e.g. Groundwork of the Metaphysics of Morals) makes possible to deduce duties. The duties are analitically treated by Kant, who distinguishes: 1) duties towards ourselves; 2) duties towards others. The duties are: 1) perfect duties; 2) imperfect duties. Kant thinks imperfect duties let a latitudo: i.e., the possibility of choose maxims. The perfect duties instead do not let any latitudo and determine exactly the maxims of actions.
Output: How does Mary J Gregor label Tugendlehre?
The work is divided into two main parts, the Rechtslehre and the Tugendlehre. Mary J. Gregor's translation (1991) explains these German terms as, respectively, The "Doctrine of Right, which deals with the rights that people have or can acquire, and the Doctrine of Virtue, which deals with the virtues they ought to acquire.
Rechtslehre has also been translated as the Science of Right (Hastie) or the Metaphysical Elements of Justice (Ladd). It is grounded in republican interpretation of origins of political community as civil society and establishment of positive law. Published separately in 1797, the Doctrine of Right is one of the last examples of classical republicanism in political philosophy. The Doctrine of Right contains the most mature of Kant's statements on the peace project and a system of law to ensure individual rights.
The Doctrine of Virtue develops further Kant's ethical theory, which Kant first laid out in the Groundwork of the Metaphysics of Morals (1785). Kant particularly emphasizes treating humanity as an end in itself; in fact the Kant's retake of the second formulation of the categorical imperative (e.g. Groundwork of the Metaphysics of Morals) makes possible to deduce duties. The duties are analitically treated by Kant, who distinguishes: 1) duties towards ourselves; 2) duties towards others. The duties are: 1) perfect duties; 2) imperfect duties. Kant thinks imperfect duties let a latitudo: i.e., the possibility of choose maxims. The perfect duties instead do not let any latitudo and determine exactly the maxims of actions.
Output: Which Doctrine does the term Rechtslehre refer to according to Gregor?
The work is divided into two main parts, the Rechtslehre and the Tugendlehre. Mary J. Gregor's translation (1991) explains these German terms as, respectively, The "Doctrine of Right, which deals with the rights that people have or can acquire, and the Doctrine of Virtue, which deals with the virtues they ought to acquire.
Rechtslehre has also been translated as the Science of Right (Hastie) or the Metaphysical Elements of Justice (Ladd). It is grounded in republican interpretation of origins of political community as civil society and establishment of positive law. Published separately in 1797, the Doctrine of Right is one of the last examples of classical republicanism in political philosophy. The Doctrine of Right contains the most mature of Kant's statements on the peace project and a system of law to ensure individual rights.
The Doctrine of Virtue develops further Kant's ethical theory, which Kant first laid out in the Groundwork of the Metaphysics of Morals (1785). Kant particularly emphasizes treating humanity as an end in itself; in fact the Kant's retake of the second formulation of the categorical imperative (e.g. Groundwork of the Metaphysics of Morals) makes possible to deduce duties. The duties are analitically treated by Kant, who distinguishes: 1) duties towards ourselves; 2) duties towards others. The duties are: 1) perfect duties; 2) imperfect duties. Kant thinks imperfect duties let a latitudo: i.e., the possibility of choose maxims. The perfect duties instead do not let any latitudo and determine exactly the maxims of actions.
Output: Which sort of duties does Kant believe to not allow latitudo?
The work is divided into two main parts, the Rechtslehre and the Tugendlehre. Mary J. Gregor's translation (1991) explains these German terms as, respectively, The "Doctrine of Right, which deals with the rights that people have or can acquire, and the Doctrine of Virtue, which deals with the virtues they ought to acquire.
Rechtslehre has also been translated as the Science of Right (Hastie) or the Metaphysical Elements of Justice (Ladd). It is grounded in republican interpretation of origins of political community as civil society and establishment of positive law. Published separately in 1797, the Doctrine of Right is one of the last examples of classical republicanism in political philosophy. The Doctrine of Right contains the most mature of Kant's statements on the peace project and a system of law to ensure individual rights.
The Doctrine of Virtue develops further Kant's ethical theory, which Kant first laid out in the Groundwork of the Metaphysics of Morals (1785). Kant particularly emphasizes treating humanity as an end in itself; in fact the Kant's retake of the second formulation of the categorical imperative (e.g. Groundwork of the Metaphysics of Morals) makes possible to deduce duties. The duties are analitically treated by Kant, who distinguishes: 1) duties towards ourselves; 2) duties towards others. The duties are: 1) perfect duties; 2) imperfect duties. Kant thinks imperfect duties let a latitudo: i.e., the possibility of choose maxims. The perfect duties instead do not let any latitudo and determine exactly the maxims of actions.
Output: Which doctrine contains the most mature of Kant's statements?
The work is divided into two main parts, the Rechtslehre and the Tugendlehre. Mary J. Gregor's translation (1991) explains these German terms as, respectively, The "Doctrine of Right, which deals with the rights that people have or can acquire, and the Doctrine of Virtue, which deals with the virtues they ought to acquire.
Rechtslehre has also been translated as the Science of Right (Hastie) or the Metaphysical Elements of Justice (Ladd). It is grounded in republican interpretation of origins of political community as civil society and establishment of positive law. Published separately in 1797, the Doctrine of Right is one of the last examples of classical republicanism in political philosophy. The Doctrine of Right contains the most mature of Kant's statements on the peace project and a system of law to ensure individual rights.
The Doctrine of Virtue develops further Kant's ethical theory, which Kant first laid out in the Groundwork of the Metaphysics of Morals (1785). Kant particularly emphasizes treating humanity as an end in itself; in fact the Kant's retake of the second formulation of the categorical imperative (e.g. Groundwork of the Metaphysics of Morals) makes possible to deduce duties. The duties are analitically treated by Kant, who distinguishes: 1) duties towards ourselves; 2) duties towards others. The duties are: 1) perfect duties; 2) imperfect duties. Kant thinks imperfect duties let a latitudo: i.e., the possibility of choose maxims. The perfect duties instead do not let any latitudo and determine exactly the maxims of actions.
Output: Who wrote the Doctrine of the Right?
The work is divided into two main parts, the Rechtslehre and the Tugendlehre. Mary J. Gregor's translation (1991) explains these German terms as, respectively, The "Doctrine of Right, which deals with the rights that people have or can acquire, and the Doctrine of Virtue, which deals with the virtues they ought to acquire.
Rechtslehre has also been translated as the Science of Right (Hastie) or the Metaphysical Elements of Justice (Ladd). It is grounded in republican interpretation of origins of political community as civil society and establishment of positive law. Published separately in 1797, the Doctrine of Right is one of the last examples of classical republicanism in political philosophy. The Doctrine of Right contains the most mature of Kant's statements on the peace project and a system of law to ensure individual rights.
The Doctrine of Virtue develops further Kant's ethical theory, which Kant first laid out in the Groundwork of the Metaphysics of Morals (1785). Kant particularly emphasizes treating humanity as an end in itself; in fact the Kant's retake of the second formulation of the categorical imperative (e.g. Groundwork of the Metaphysics of Morals) makes possible to deduce duties. The duties are analitically treated by Kant, who distinguishes: 1) duties towards ourselves; 2) duties towards others. The duties are: 1) perfect duties; 2) imperfect duties. Kant thinks imperfect duties let a latitudo: i.e., the possibility of choose maxims. The perfect duties instead do not let any latitudo and determine exactly the maxims of actions.
Output: What does the Science of Right refer to?