niryuu/sni-each-converted huggingface dataset:
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 is the Rechtslehre an example of in political philosophy?
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: When was the Doctrine of Virtue completed by Kant?
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: To what two groups do the duties discussed in the Doctrine of Virtue belong 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: How does Kant view humanity?
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 Doctrine of Right empasize establishing laws for?
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 Rechtslehre 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 does the Doctrine of Right provide an example of within political philosophy?
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 categories of imperfect and perfect 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: How does Mary J. Gregor label 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: In what way does Kant emphasize treating humanity?
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 Tugendlehre refer 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: When was the Doctrine of Right completed by Kant?
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 many duties are emphasized in the Doctrine of 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: How does Ladd 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 are the two main parts of this work?
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 many interpretations of Rechtslehre are there as a Doctrine?
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 did Ladd interpret 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 does the Metaphysical Elements of Justice 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 sort of duties does Kant believe to allow latitudo?
The main story of the novel is the narrative of the adventures of Adam More, a British sailor shipwrecked on a homeward voyage from Tasmania. After passing through a subterranean tunnel of volcanic origin, he finds himself in a "lost world" of prehistoric animals, plants and people sustained by volcanic heat despite the long Antarctic night.
A secondary plot of four yachtsmen who find the manuscript written by Adam More and sealed in a copper cylinder forms a frame for the central narrative. They comment on More's report, and one identifies the Kosekin language as a Semitic language, possibly derived from Hebrew.
In his strange volcanic world, More also finds a well-developed human society which in the tradition of topsy-turvy worlds of folklore and satire (compare Sir Thomas More's Utopia, Erewhon by Samuel Butler, or Charlotte Perkins Gilman's Herland) has reversed the values of 19th century Western society: wealth is scorned and poverty is revered, death and darkness are preferred to life and light. Rather than accumulating wealth, the natives seek to divest themselves of it as quickly as possible. Whatever they fail to give away to wealthy people is confiscated by the government, which imposes the burden of wealth upon its unfortunate subjects at the beginning of the next year of reverse taxation as a form of punishment.
Output: Who finds the copper cylinder with the manuscript?
The main story of the novel is the narrative of the adventures of Adam More, a British sailor shipwrecked on a homeward voyage from Tasmania. After passing through a subterranean tunnel of volcanic origin, he finds himself in a "lost world" of prehistoric animals, plants and people sustained by volcanic heat despite the long Antarctic night.
A secondary plot of four yachtsmen who find the manuscript written by Adam More and sealed in a copper cylinder forms a frame for the central narrative. They comment on More's report, and one identifies the Kosekin language as a Semitic language, possibly derived from Hebrew.
In his strange volcanic world, More also finds a well-developed human society which in the tradition of topsy-turvy worlds of folklore and satire (compare Sir Thomas More's Utopia, Erewhon by Samuel Butler, or Charlotte Perkins Gilman's Herland) has reversed the values of 19th century Western society: wealth is scorned and poverty is revered, death and darkness are preferred to life and light. Rather than accumulating wealth, the natives seek to divest themselves of it as quickly as possible. Whatever they fail to give away to wealthy people is confiscated by the government, which imposes the burden of wealth upon its unfortunate subjects at the beginning of the next year of reverse taxation as a form of punishment.
Output: WHAT CONTINENT WAS THE LOST WORLD A PART OF?
The main story of the novel is the narrative of the adventures of Adam More, a British sailor shipwrecked on a homeward voyage from Tasmania. After passing through a subterranean tunnel of volcanic origin, he finds himself in a "lost world" of prehistoric animals, plants and people sustained by volcanic heat despite the long Antarctic night.
A secondary plot of four yachtsmen who find the manuscript written by Adam More and sealed in a copper cylinder forms a frame for the central narrative. They comment on More's report, and one identifies the Kosekin language as a Semitic language, possibly derived from Hebrew.
In his strange volcanic world, More also finds a well-developed human society which in the tradition of topsy-turvy worlds of folklore and satire (compare Sir Thomas More's Utopia, Erewhon by Samuel Butler, or Charlotte Perkins Gilman's Herland) has reversed the values of 19th century Western society: wealth is scorned and poverty is revered, death and darkness are preferred to life and light. Rather than accumulating wealth, the natives seek to divest themselves of it as quickly as possible. Whatever they fail to give away to wealthy people is confiscated by the government, which imposes the burden of wealth upon its unfortunate subjects at the beginning of the next year of reverse taxation as a form of punishment.
Output: IN WHAT LANGUAGE WAS ADAM MORE'S MANUSCRIPT WRITTEN?
The main story of the novel is the narrative of the adventures of Adam More, a British sailor shipwrecked on a homeward voyage from Tasmania. After passing through a subterranean tunnel of volcanic origin, he finds himself in a "lost world" of prehistoric animals, plants and people sustained by volcanic heat despite the long Antarctic night.
A secondary plot of four yachtsmen who find the manuscript written by Adam More and sealed in a copper cylinder forms a frame for the central narrative. They comment on More's report, and one identifies the Kosekin language as a Semitic language, possibly derived from Hebrew.
In his strange volcanic world, More also finds a well-developed human society which in the tradition of topsy-turvy worlds of folklore and satire (compare Sir Thomas More's Utopia, Erewhon by Samuel Butler, or Charlotte Perkins Gilman's Herland) has reversed the values of 19th century Western society: wealth is scorned and poverty is revered, death and darkness are preferred to life and light. Rather than accumulating wealth, the natives seek to divest themselves of it as quickly as possible. Whatever they fail to give away to wealthy people is confiscated by the government, which imposes the burden of wealth upon its unfortunate subjects at the beginning of the next year of reverse taxation as a form of punishment.
Output: WHAT WAS ADAM MORE'S NATIONALITY?
The main story of the novel is the narrative of the adventures of Adam More, a British sailor shipwrecked on a homeward voyage from Tasmania. After passing through a subterranean tunnel of volcanic origin, he finds himself in a "lost world" of prehistoric animals, plants and people sustained by volcanic heat despite the long Antarctic night.
A secondary plot of four yachtsmen who find the manuscript written by Adam More and sealed in a copper cylinder forms a frame for the central narrative. They comment on More's report, and one identifies the Kosekin language as a Semitic language, possibly derived from Hebrew.
In his strange volcanic world, More also finds a well-developed human society which in the tradition of topsy-turvy worlds of folklore and satire (compare Sir Thomas More's Utopia, Erewhon by Samuel Butler, or Charlotte Perkins Gilman's Herland) has reversed the values of 19th century Western society: wealth is scorned and poverty is revered, death and darkness are preferred to life and light. Rather than accumulating wealth, the natives seek to divest themselves of it as quickly as possible. Whatever they fail to give away to wealthy people is confiscated by the government, which imposes the burden of wealth upon its unfortunate subjects at the beginning of the next year of reverse taxation as a form of punishment.
Output: Whose adventures do we learn about?
The main story of the novel is the narrative of the adventures of Adam More, a British sailor shipwrecked on a homeward voyage from Tasmania. After passing through a subterranean tunnel of volcanic origin, he finds himself in a "lost world" of prehistoric animals, plants and people sustained by volcanic heat despite the long Antarctic night.
A secondary plot of four yachtsmen who find the manuscript written by Adam More and sealed in a copper cylinder forms a frame for the central narrative. They comment on More's report, and one identifies the Kosekin language as a Semitic language, possibly derived from Hebrew.
In his strange volcanic world, More also finds a well-developed human society which in the tradition of topsy-turvy worlds of folklore and satire (compare Sir Thomas More's Utopia, Erewhon by Samuel Butler, or Charlotte Perkins Gilman's Herland) has reversed the values of 19th century Western society: wealth is scorned and poverty is revered, death and darkness are preferred to life and light. Rather than accumulating wealth, the natives seek to divest themselves of it as quickly as possible. Whatever they fail to give away to wealthy people is confiscated by the government, which imposes the burden of wealth upon its unfortunate subjects at the beginning of the next year of reverse taxation as a form of punishment.
Output: WHAT WAS THE REVERSE SYSTEM OF TAXATION IN THE LOST WORLD?
The main story of the novel is the narrative of the adventures of Adam More, a British sailor shipwrecked on a homeward voyage from Tasmania. After passing through a subterranean tunnel of volcanic origin, he finds himself in a "lost world" of prehistoric animals, plants and people sustained by volcanic heat despite the long Antarctic night.
A secondary plot of four yachtsmen who find the manuscript written by Adam More and sealed in a copper cylinder forms a frame for the central narrative. They comment on More's report, and one identifies the Kosekin language as a Semitic language, possibly derived from Hebrew.
In his strange volcanic world, More also finds a well-developed human society which in the tradition of topsy-turvy worlds of folklore and satire (compare Sir Thomas More's Utopia, Erewhon by Samuel Butler, or Charlotte Perkins Gilman's Herland) has reversed the values of 19th century Western society: wealth is scorned and poverty is revered, death and darkness are preferred to life and light. Rather than accumulating wealth, the natives seek to divest themselves of it as quickly as possible. Whatever they fail to give away to wealthy people is confiscated by the government, which imposes the burden of wealth upon its unfortunate subjects at the beginning of the next year of reverse taxation as a form of punishment.
Output: How many yachtsmen find Adam More's manuscript?
The main story of the novel is the narrative of the adventures of Adam More, a British sailor shipwrecked on a homeward voyage from Tasmania. After passing through a subterranean tunnel of volcanic origin, he finds himself in a "lost world" of prehistoric animals, plants and people sustained by volcanic heat despite the long Antarctic night.
A secondary plot of four yachtsmen who find the manuscript written by Adam More and sealed in a copper cylinder forms a frame for the central narrative. They comment on More's report, and one identifies the Kosekin language as a Semitic language, possibly derived from Hebrew.
In his strange volcanic world, More also finds a well-developed human society which in the tradition of topsy-turvy worlds of folklore and satire (compare Sir Thomas More's Utopia, Erewhon by Samuel Butler, or Charlotte Perkins Gilman's Herland) has reversed the values of 19th century Western society: wealth is scorned and poverty is revered, death and darkness are preferred to life and light. Rather than accumulating wealth, the natives seek to divest themselves of it as quickly as possible. Whatever they fail to give away to wealthy people is confiscated by the government, which imposes the burden of wealth upon its unfortunate subjects at the beginning of the next year of reverse taxation as a form of punishment.
Output: What was Adam More's profession?
The main story of the novel is the narrative of the adventures of Adam More, a British sailor shipwrecked on a homeward voyage from Tasmania. After passing through a subterranean tunnel of volcanic origin, he finds himself in a "lost world" of prehistoric animals, plants and people sustained by volcanic heat despite the long Antarctic night.
A secondary plot of four yachtsmen who find the manuscript written by Adam More and sealed in a copper cylinder forms a frame for the central narrative. They comment on More's report, and one identifies the Kosekin language as a Semitic language, possibly derived from Hebrew.
In his strange volcanic world, More also finds a well-developed human society which in the tradition of topsy-turvy worlds of folklore and satire (compare Sir Thomas More's Utopia, Erewhon by Samuel Butler, or Charlotte Perkins Gilman's Herland) has reversed the values of 19th century Western society: wealth is scorned and poverty is revered, death and darkness are preferred to life and light. Rather than accumulating wealth, the natives seek to divest themselves of it as quickly as possible. Whatever they fail to give away to wealthy people is confiscated by the government, which imposes the burden of wealth upon its unfortunate subjects at the beginning of the next year of reverse taxation as a form of punishment.
Output: HOW DOES ADAM MORE ARRIVE IN THE "LOST WORLD"?
The main story of the novel is the narrative of the adventures of Adam More, a British sailor shipwrecked on a homeward voyage from Tasmania. After passing through a subterranean tunnel of volcanic origin, he finds himself in a "lost world" of prehistoric animals, plants and people sustained by volcanic heat despite the long Antarctic night.
A secondary plot of four yachtsmen who find the manuscript written by Adam More and sealed in a copper cylinder forms a frame for the central narrative. They comment on More's report, and one identifies the Kosekin language as a Semitic language, possibly derived from Hebrew.
In his strange volcanic world, More also finds a well-developed human society which in the tradition of topsy-turvy worlds of folklore and satire (compare Sir Thomas More's Utopia, Erewhon by Samuel Butler, or Charlotte Perkins Gilman's Herland) has reversed the values of 19th century Western society: wealth is scorned and poverty is revered, death and darkness are preferred to life and light. Rather than accumulating wealth, the natives seek to divest themselves of it as quickly as possible. Whatever they fail to give away to wealthy people is confiscated by the government, which imposes the burden of wealth upon its unfortunate subjects at the beginning of the next year of reverse taxation as a form of punishment.
Output: From where does Adam More's voyage originate?
The main story of the novel is the narrative of the adventures of Adam More, a British sailor shipwrecked on a homeward voyage from Tasmania. After passing through a subterranean tunnel of volcanic origin, he finds himself in a "lost world" of prehistoric animals, plants and people sustained by volcanic heat despite the long Antarctic night.
A secondary plot of four yachtsmen who find the manuscript written by Adam More and sealed in a copper cylinder forms a frame for the central narrative. They comment on More's report, and one identifies the Kosekin language as a Semitic language, possibly derived from Hebrew.
In his strange volcanic world, More also finds a well-developed human society which in the tradition of topsy-turvy worlds of folklore and satire (compare Sir Thomas More's Utopia, Erewhon by Samuel Butler, or Charlotte Perkins Gilman's Herland) has reversed the values of 19th century Western society: wealth is scorned and poverty is revered, death and darkness are preferred to life and light. Rather than accumulating wealth, the natives seek to divest themselves of it as quickly as possible. Whatever they fail to give away to wealthy people is confiscated by the government, which imposes the burden of wealth upon its unfortunate subjects at the beginning of the next year of reverse taxation as a form of punishment.
Output: What does the government do at the start of each New Year with the wealth it has collected?
The main story of the novel is the narrative of the adventures of Adam More, a British sailor shipwrecked on a homeward voyage from Tasmania. After passing through a subterranean tunnel of volcanic origin, he finds himself in a "lost world" of prehistoric animals, plants and people sustained by volcanic heat despite the long Antarctic night.
A secondary plot of four yachtsmen who find the manuscript written by Adam More and sealed in a copper cylinder forms a frame for the central narrative. They comment on More's report, and one identifies the Kosekin language as a Semitic language, possibly derived from Hebrew.
In his strange volcanic world, More also finds a well-developed human society which in the tradition of topsy-turvy worlds of folklore and satire (compare Sir Thomas More's Utopia, Erewhon by Samuel Butler, or Charlotte Perkins Gilman's Herland) has reversed the values of 19th century Western society: wealth is scorned and poverty is revered, death and darkness are preferred to life and light. Rather than accumulating wealth, the natives seek to divest themselves of it as quickly as possible. Whatever they fail to give away to wealthy people is confiscated by the government, which imposes the burden of wealth upon its unfortunate subjects at the beginning of the next year of reverse taxation as a form of punishment.
Output: HOW DID THE RESIDENTS OF THE LOST WORLD VIEW WEALTH?