Selected Publications
- Books and Edition
- Ereigniskritik. Zu einer Grundfigur der Moderne bei Kant, Reihe: Sonderbände der Deutschen Zeitschrift für Philosophie, De Gruyter: Berlin / Boston 2017.
- Phänomenologie des Hörens. Eine Untersuchung im Ausgang von Martin Heidegger, Tübingen: Mohr Siebeck 2009, second Edition 2016.
- Articles
- “Justice, amitié, bonheur. Derrida et l’éthique kantienne”, in: Les Cahiers philosophiques de Strasbourg 39/1 (2016), 25–41.
- “Lust, die glücklich macht. Kant über das höchste Gut”, in: Deutsche Zeitschrift für Philosophie 63/5 (2015), 824–854.
- “In the Shadow of Light. Listening, the Practical Turn of Phenomenology, and Metaphysics of Sight”, in: Antonio Cimino, Pavlos Kontos (Hrsg.): Metaphysics of Sight and Phenomenology, Reihe: Studies in Contemporary Phenomenology, Leiden: Brill 2015, 184–207.
FRIAS Project
Always Happier? Approaching the Easterlin-Paradox From a Kantian Point of View
The project aims at a dialogue between Kantian Ethics and Economic Theory. More precisely, it proposes to intervene from the standpoint of Kantian Ethics and of post-Kantian contemporary Critical Theory into the debate around the so-called “Easterlin-Paradox”, which points to the assumed contradictory fact that individual happiness is not fully correlative to the degree of material wealth. Whereas the standard solutions in Economic Theory (treadmill-hypothesis, relative-consumption-hypothesis or set-point-theory) as well as the Aristotelian/communitarian solution both relay on the premise that happiness consists in the hedonicconsumption of objective and relational goods, that is, in the hetero-relational satisfaction of material and intersubjective needs and desires, the Kantian concept of moral autonomy, in contrast, introduces the good of moral self-acceptance. Such an individual form of self-relational good is, in the Kantian happiness-argument, also constitutive for the well-being of rational agents but, at the same time, not directly dependent on the increase of the hedonic consumption of objective and relational goods. If such a more inclusive understanding of happiness is coherent, (at least part of) the happiness-paradox seems obsolete. Moreover, such a conceptual reframing of the problem seems compatible with the assumption that individual happiness is correlative to the degree of modernization of the respective societies – if by “modernization” is meant, that individual moral autonomy is a constitutive element in the social fabric of norms and institutions.