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<dc:title>O dever indireto de promover a felicidade pessoal em Kant</dc:title>
<dc:creator>Difante, Édison Martinho</dc:creator>
<dc:subject>Deveres diretos</dc:subject>
<dc:subject>Deveres indiretos</dc:subject>
<dc:subject>Deveres de virtude</dc:subject>
<dc:subject>Felicidade</dc:subject>
<dc:subject>Moralidade</dc:subject>
<dc:subject>Direct duties</dc:subject>
<dc:subject>Indirect duties</dc:subject>
<dc:subject>Duties of virtue</dc:subject>
<dc:subject>Happiness</dc:subject>
<dc:subject>Morality</dc:subject>
<dc:description>This article aims to highlight the importance of happiness in Kant�s moral system, even though it is based on pleasant and unpleasant feelings, id est, empirically originated sentiments. In order to achieve this, it is necessary to, distinguish between direct and indirect duties, that is, the former as perfect duties that are required and necessary, and the latter as imperfect, which is simply related to what is good to do, thus highly recommended. The indirect or imperfect duties, which are nothing more than the duties of virtue, only tended to add to the moral qualification. The indirect duty that promotes happiness is found in the practical philosophy of Kant, as a way to morality, since the lack of happiness can present itself as an obstacle to moral practice, not the opposite.</dc:description>
<dc:description>O presente artigo tem por objetivo destacar a importância da felicidade dentro do sistema moral kantiano, mesmo que ela esteja baseada nos sentimentos de prazer e desprazer, ou seja, proveniente da ordem empírica. Para isso, faz-se necessário diferenciar deveres diretos de deveres indiretos, ou seja, os primeiros como deveres perfeitos que são obrigatórios e necessários, e os últimos como imperfeitos, que dizem respeito simplesmente àquilo que é bom que se faça, por isso são altamente recomendáveis. Os deveres indiretos ou imperfeitos, que nada mais são do que deveres de virtude, somente tendem a acrescentar à qualificação moral. O dever indireto de promover a felicidade coloca-se, na filosofia prática de Kant, como um meio para a moralidade, visto que a falta de felicidade pode apresentar-se como um obstáculo à prática moral e não o contrário.</dc:description>
<dc:publisher>Editora da Universidade de Caxias do Sul</dc:publisher>
<dc:date>2011</dc:date>
<dc:type>text (article)</dc:type>
<dc:identifier>http://dialnet.unirioja.es/servlet/oaiart?codigo=3802374</dc:identifier>
<dc:identifier>(Revista) ISSN 0103-1457</dc:identifier>
<dc:source>Conjectura: filosofia e educação, ISSN 0103-1457, Vol. 16, Nº. 3, 2011, pags. 118-130</dc:source>
<dc:language>por</dc:language>
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