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If you are commenting only in this forum, then please post a brief comment on Kant's notion of the "good will." Explain whether you agree with Kant's view that "an action done from duty must wholly exclude the influence of inclination and with it every object of the will." Explain whether you agree with Kant's view that "an action done from duty must wholly exclude the influence of inclination and with it every object of the will, so that nothing remains which can determine the will except objectively the law." Please be sure to use proper punctuation, and to avoid words and phrases that are vague and general. Aim for precision. Use short quotations from the primary text (the reading below) to develop and support your argument. It is perfectly acceptable to discuss lines or ideas that confused you. Groundwork of the Metaphysics of Morals (selections) Nothing can possibly be conceived in the world, or even out of it, which can be called good, without qualification, except a good will. Intelligence, wit, judgement, and the other talents of the mind, however they may be named, or courage, resolution, perseverance, as qualities of temperament, are undoubtedly good and desirable in many respects; but these gifts of nature may also become extremely bad and mischievous if the will which is to make use of them, and which, therefore, constitutes what is called character, is not good. It is the same with the gifts of fortune. Power, riches, honour, even health, and the general well-being and contentment with one’s condition which is called happiness, inspire pride, and often presumption, if there is not a good will to correct the influence of these on the mind, and with this also to rectify the whole principle of acting and adapt it to its end. The sight of a being who is not adorned with a single feature of a pure and good will, enjoying unbroken prosperity, can never give pleasure to an impartial rational spectator. Thus a good will appears to constitute the indispensable condition even of being worthy of happiness… A good will is good not because of what it performs or effects, not by its aptness for the attainment of some proposed end, but simply by virtue of the volition; that is, it is good in itself, and considered by itself is to be esteemed much higher than all that can be brought about by it in favour of any inclination, nay even of the sum total of all inclinations... Now an action done from duty must wholly exclude the influence of inclination and with it every object of the will, so that nothing remains which can determine the will except objectively the law, and subjectively pure respect for this practical law, and consequently the maxim that I should follow this law even to the thwarting of all my inclinations… Thus the moral worth of an action does not lie in the effect expected from it, nor in any principle of action which requires to borrow its motive from this expected effect. For all these effects agreeableness of one’s condition and

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what is called character, is not good. It is the same with the gifts of
fortune. Power, riches, honour, even health, and the general well-being
and contentment with one’s condition which is called happiness, inspire
pride, and often presumption, if there is not a good will to correct the
influence of these on the mind, and with this also to rectify the whole
principle of acting and adapt it to its end. The sight of a being who is not
adorned with a single feature of a pure and good will, enjoying unbroken
prosperity, can never give pleasure to an impartial rational spectator.
Thus a good will appears to constitute the indispensable condition even
of being worthy of happiness… A good will is good not because of what
it performs or effects, not by its aptness for the attainment of some
proposed end, but simply by virtue of the volition; that is, it is good in
itself, and considered by itself is to be esteemed much higher than all
that can be brought about by it in favour of any inclination, nay even of
the sum total of all inclinations...
Now an action done from duty must wholly exclude the influence of
inclination and with it every object of the will, so that nothing remains
which can determine the will except objectively the law, and subjectively
pure respect for this practical law, and consequently the maxim that I
should follow this law even to the thwarting of all my inclinations… Thus
the moral worth of an action does not lie in the effect expected from it,
nor in any principle of action which requires to borrow its motive from this
expected effect. For all these effects agreeableness of one’s condition
and even the promotion of the happiness of others - could have been
also brought about by other causes, so that for this there would have
been no need of the will of a rational being; whereas it is in this alone
that the supreme and unconditional good can be found…I am never to
act otherwise than so that I could also will that my maxim should become
a universal law…

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Of Justice and Beneficence S II Of Justice and Beneficence C. I Comparison of those two virtues 1 A  a beneficent tendency, which proceed from proper motives, seem alone to require reward; because such alone are the approved objects of gratitude, or excite the sympathetic gratitude of the spectator. 2 Actions of a hurtful tendency, which proceed from improper motives, seem alone to deserve punishment; because such alone are the approved objects of resentment, or excite the sympathetic resentment of the spectator. 3 Beneficence is always free, it cannot be extorted by force, the mere want of it exposes to no punishment; because the mere want of beneficence tends to do no real positive evil. It may disappoint of the good which might reasonably have been expected, and upon that account it may justly excite dislike and disapprobation: it cannot, however, provoke any resentment which mankind will go along with. The man who does not recompense his benefactor, when he has it in his power, and when his benefactor needs his assistance, is, no doubt, guilty of the blackest ingratitude. The heart of every impartial spectator rejects all fellow-feeling with the selfishness of his motives, and he is the proper object of the highest disapprobation. But still he does no positive hurt to any body. He only does not do that good which in propriety he ought to have done. He is the object of hatred, a passion which is naturally excited by impropriety of sentiment and behaviour; not of resentment, a passion which is never properly called forth but by actions which tend to do real and positive hurt to some particular persons. His want of the sentiments which influence his behaviour. The approbation of propriety therefore requires, not only that we should entirely sympathize with the person who acts, but that we should perceive this perfect concord between his sentiments and our own. On the contrary, when I hear of a benefit that has been bestowed upon another person, let him who has received it be affected in what manner he pleases, if, by bringing his case home to myself, I feel gratitude arise in my own breast, I necessarily approve of the conduct of his benefactor, and regard it as meritorious, and the proper object of reward. Whether the person who has received the benefit conceives gratitude or not, cannot, it is evident, in any degree alter our sentiments with regard to the merit of him who has bestowed it. No actual correspondence of sentiments, therefore, is here required. It is sufficient that if he was grateful, they would correspond; and our sense of merit is often founded upon one of those illusive sympathies, by which, when we bring home to ourselves the case of another, we are often affected in a manner in which the person principally concerned is incapable of being affected. There is a similar difference between our disapprobation of demerit, and that of impropriety. II.ii.1 70 The Theory of Moral Sentiments Adam Smith gratitude, th.

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2 CONSEQUENTIALISM AND INTEGRITY* BERNARD WILLIAMS 1. THE STRUCTURE OF CONSEQUENTIALISM No one can hold that everything, of whatever category, that has value, has it in virtue of its consequences. If that were so, one would just go on for ever, and there would be an obviously hopeless regress. That regress would be hopeless even if one takes the view which is not an absurd view, that although men set themselv~s ends and work towards them, it is very often not really the supposed end, but the effort towards it on which they set value-that they travel, not really in order to arrive (for as soon as they have arrived they set out for somewhere else), but rather they choose somewhere to arrive, in order to travel. Even on that view, not everything would have consequential value; what would have non-consequential value would in fact be travelling, even though people had to think of travelling as having the consequential value, and something else-the destination-the non-consequential value. If not everything that has value has it in virtue of consequences, then presumably there are some types of thing which have non- consequential value, and also some particular things that have such value because they are instances of those types. Let us say, using a traditional term, that anything that has that sort of value, has intrinsic value. 1 I take it to be the central idea of consequen- Bernard Williams, from Utilitarianism: For and Against, ed. Smart and Williams (Cambridge University Press, 1973), pp. 82-118. Reprinted by p€rmission of the publisher. * This is not the title of the original printing. 1 The terminology of things 'being valuable', 'having intrinsic value', etc., is not meant to beg any questions in general value-theory. Non-cognitive theories, such as Smart's, should be able to recognize the distinctions made here. CONSEQUENTIALISM AND INTEGRITY 21 tialism that the only kind of thing that has intrinsic value is states of affairs, and that anything else that has value has it because it conduces to some intrinsically valuable state of affairs. How much, however, does this say? Does it succeed in distinguishing consequentialism from anything else? The trouble is that the term 'state of affairs' seems altogether too permissive to exclude anything: may not the obtaining of absolutely anything be represented formally as a state of affairs? A Kantian view of morality, for instance, is usually thought to be opposed to consequentialism, if any is; at the very least, if someone were going to show that Kantianism collapsed into consequentialism, it should be the product of a long and unobvious argument, and not just happen at the drop of a definition. But on the present account it looks as though Kantianism can be made instantly into a kind of consequentialism-a kind which identifies the states of affairs that have intrinsic value (or at least intrinsic moral value) as those that consist of ac.

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The Theory of Moral Sentiments By Adam Smith, 1723–1790 (excerpt) Chapter 1: The principle of self-approval and self-disapproval I now turn to the origin of our judgments concerning our own sentiments and conduct. The principle by which we naturally either approve or disapprove of our own conduct seems to be exactly the one by which we make such judgments about the conduct of other people. We approve (or disapprove) of another man’s conduct according to whether, when we bring his case home to ourselves, we feel that we can (or cannot) entirely sympathize with the sentiments and motives that directed it. And in the same way we approve (or disapprove) of our own conduct according to whether, when we adopt the situation of a spectator, viewing our conduct with his eyes (so to speak) and from his standpoint, we feel that we can (or cannot) entirely enter into and sympathize with the sentiments and motives that influenced it. The only way we can survey our own sentiments and motives, and the only way we can form any judgment about them, is to remove ourselves (so to speak) from our own natural station and try to view •them as from a certain distance; and our only way of doing that is by trying to view them with the eyes of other people, or as other people are likely to view them. Thus, any judgment we form about our own conduct tacitly refers to what others do judge concerning them, would judge concerning them if certain conditions were satisfied, or ought to judge concerning them. We try to examine our own conduct as we imagine any other fair and impartial spectator would examine it. If when we place ourselves in his situation we thoroughly enter into all the passions and motives that influenced it, we approve of it by sympathy with the approval of this supposed fair judge. If otherwise, we enter into his disapproval, and condemn the conduct. ·I’ll restate the ‘approval’ side of this story in different terms, just to make sure that it’s clear to you. Chapter 3: The influences and authority of conscience The approval of a man’s own conscience is in some special cases barely enough to content him; the testimony of the supposed impartial spectator, that great inmate of the breast, can’t always give him all the support he needs. Still, the influence and authority of this principle is always very great, and it’s only by consulting this inner judge that we can ever see our own character and conduct in its proper shape and dimensions, or make any proper comparison between our own interests and other people’s. We all know that to the eye of the body objects appear great or small not so much according to their real sizes as according to how far away they are. Well, the same is true for what may be called the natural eye of the mind, and we make up for the defects of both these ‘eyes’ in pretty much the same way. From where I am now sitting, an immense landscape of lawns, woods, and distant mountains seems to have barely the width of the little window ...

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“A Simplified Account of Kant’s Ethics” 411 A SIMPLIFIED ACCOUNT OF KANT’S ETHICS Onora O’Neill Onora Sylvia O’Neill, Baroness O’Neill of Bengarve (1941- ) is a leading scholar of Kant’s moral philosophy. She studied at Oxford University, then at Harvard, where John Rawls served as her doctoral advisor. She was a professor of philosophy for many years at the University of Essex. As the title suggests, this piece attempts to provide a simplified account of Kant’s complex and difficult moral theory, by focusing on the ` formula of humanity”; also known as the `formula of end-in-itself.” It does this as part of an effort to assess the advantages of Kantianism as opposed to Utilitarian theory. Kant’s moral theory has acquired the reputation of being forbiddingly difficult to understand and, once understood, excessively demanding in its requirements. I don’t believe that this reputation has been wholly earned, and I am going to try to undermine it. I shall try to reduce some of the difficulties .... Finally, I shall compare Kantian and utilitarian approaches and assess their strengths and weaknesses. The main method by which I propose to avoid some of the difficulties of Kant’s moral theory is by explain- ing only one part of the theory. This does not seem to me to be an irresponsible approach in this case. One of the things that makes Kant’s moral theory hard to understand is that he gives a number of different versions of the principle that he calls the Supreme Princi- ple of Morality, and these different versions don’t look at all like one another. They also don’t look at all like the utilitarians’ Greatest Happiness Principle. But the Kantian principle is supposed to play a similar role in arguments about what to do. Kant calls his Supreme Principle the Categorical Imperative; its various versions also have sonorous names. One is called the Formula of Universal Law; another is the Formula of the Kingdom of Ends. The one on which I shall concentrate is known as the For- mula of the End-in-Itself. To understand why Kant thinks that these picturesquely named principles are equivalent to one another takes quite a lot of close and detailed analysis of Kant’s philosophy. I shall avoid this and concentrate on showing the implications of this version of the Categorical Imperative.’ THE FORMULA OF THE END IN ITSELF Kant states the Formula of the End in Itself as fol- lows: Act in such a way that you always treat humanity, whether in your own person or in the person of any other, never simply as a means but always at the same time as an end. To understand this we need to know what it is to treat a person as a means or as an end. According to Kant, each of our acts reflects one or more maxims. The maxim of the act is the principle on which one sees oneself as acting. A maxim expresses a person’s policy, or if he or she has no settled policy, the principle underlying the pa.

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The background of the research is the personal and professional experience of the researcher, who has worked in the museum sector in Ireland for the past five years and has recently moved into the university advancement sector. Through this experience, the author has identified gaps within fundraising strategies in Irish museums, which has led to an interest in exploring similar institutions and learning from their strategies.  This background is significant because it provides context for the research question and objectives, along with a personal motivation for the researcher. It also suggests that the author has a deep understanding of the museum and higher education sectors in Ireland, which can be valuable in conducting the research and analysing the results..  Research question and objectives  The inquiry into whether museums should seek guidance from higher education on fundraising strategies presents an intriguing topic for discussion. It is worth noting that both sectors rely on government grants, trusts, and philanthropy to supplement their budgets, among other similarities. However, universities have been fundraising for considerably longer than museums and have even established development offices solely dedicated to fundraising efforts. As a result, universities have developed sophisticated strategies for identifying and engaging donors. There may be valuable insights that museums can gain by examining and adapting these strategies to their specific requirements. The choice of Trinity College Dublin and Chester Beatty as case studies reflects the authors’ personal connection and deep understanding of these institutions, which can provide a rich and nuanced understanding of their fundraising strategies.

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Use British English. Needs: introduction, a literature review, a bit of background on the zapatista movement - Women's Revolutionary Law (Ley revolucionaria de mujeres), two main parts, conclusion. Draw on some comparisons to other indigenous communities in Latin America throughout. Two main parts: Legal pluralities and the Government. The dissertation aims to explore the different challenges experienced in legal pluralities where Indigenous people have their own set of laws, and those experienced as a result of Government laws and actions

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Overarching research question: Critically analyse whether technology-aided learning in Higher education has the potential to develop an inclusive learning environment. Research question 1.1 Identify the factors necessary for creating an inclusive learning environment in higher education. Research question 1.2 To analyse whether a technology-aided learning environment can enhance learners’ attainment. In addition to the proposed research questions, the literature review will also explore the impact of technology-driven learning on; • The challenges of creating an inclusive learning environment through technology.

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Advise Albert, Gloria and LAW whether they will be able to bring claims for judicial review to challenge the decisions made by LDC and, if so, the grounds of challenge they could rely on and the remedies they should seek. As part of your answer please research at least one recent case (that is, a case decided in 2019 or later) which relates to any of the issues you identify. You should briefly explain the facts, the reasoning and the outcome of the case(s) you have researched. Word Limit – 2,000 words, excess words will not be given credit.

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I am from Ireland and am doing a hospitality based thesis. Something along the lines of hotel management or 5 star hotels, whichever title you prefer or whatever suits your research. I need someone to do this and include local research. I have had someone attempt to make me one already but only included references from India and places on the other side of the world. It must be in the Irish thesis format too. Text me if you are interested and we can discuss further, please do not waste my time

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Paper detalis: The paper should include and have the following structure: 1. Introduction Research question, aims, and objectives, Why is your question relevant? 2. Literature Review Brief background about your research topic. Discuss what work has already been done and link it to your research question. 3. Proposed Methodology and Data Whether you propose to use qualitative or quantitative methodology? Which data source: primary or secondary? Data collection technique? Data analysis technique (If possible)?

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1. If you are commenting only in this forum, then please post a brief comment on Kant's notion of the "good will." Explain whether you agree with Kant's view that "an action done from duty must wholly exclude the influence of inclination and with it every object of the will." Explain whether you agree with Kant's view that "an action done from duty must wholly exclude the influence of inclination and with it every object of the will, so that nothing remains which can determine the will except objectively the law." Please be sure to use proper punctuation, and to avoid words and phrases that are vague and general. Aim for precision. Use short quotations from the primary text (the reading below) to develop and support your argument. It is perfectly acceptable to discuss lines or ideas that confused you. Groundwork of the Metaphysics of Morals (selections) Nothing can possibly be conceived in the world, or even out of it, which can be called good, without qualification, except a good will. Intelligence, wit, judgement, and the other talents of the mind, however they may be named, or courage, resolution, perseverance, as qualities of temperament, are undoubtedly good and desirable in many respects; but these gifts of nature may also become extremely bad and mischievous if the will which is to make use of them, and which, therefore, constitutes

2. what is called character, is not good. It is the same with the gifts of fortune. Power, riches, honour, even health, and the general well-being and contentment with one’s condition which is called happiness, inspire pride, and often presumption, if there is not a good will to correct the influence of these on the mind, and with this also to rectify the whole principle of acting and adapt it to its end. The sight of a being who is not adorned with a single feature of a pure and good will, enjoying unbroken prosperity, can never give pleasure to an impartial rational spectator. Thus a good will appears to constitute the indispensable condition even of being worthy of happiness… A good will is good not because of what it performs or effects, not by its aptness for the attainment of some proposed end, but simply by virtue of the volition; that is, it is good in itself, and considered by itself is to be esteemed much higher than all that can be brought about by it in favour of any inclination, nay even of the sum total of all inclinations... Now an action done from duty must wholly exclude the influence of inclination and with it every object of the will, so that nothing remains which can determine the will except objectively the law, and subjectively pure respect for this practical law, and consequently the maxim that I should follow this law even to the thwarting of all my inclinations… Thus the moral worth of an action does not lie in the effect expected from it, nor in any principle of action which requires to borrow its motive from this expected effect. For all these effects agreeableness of one’s condition and even the promotion of the happiness of others - could have been also brought about by other causes, so that for this there would have been no need of the will of a rational being; whereas it is in this alone that the supreme and unconditional good can be found…I am never to act otherwise than so that I could also will that my maxim should become a universal law…

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