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                <text>Kant, al analizar las éticas anteriores a la suya, nota que no lo satisfacen lo suficiente, por razón de fundamentar la moral en principios contingentes, o en la antropología, como dice él mismo, es decir, en las inclinaciones de la naturaleza humana. Entre estos tipos de éticas, distintas a la de Kant, tenemos la moral religiosa, que pone su razón de ser en la voluntad de Dios y en la salvación del alma; promulgando de esta manera premios para quienes viven lo mandado por Dios y castigos para quienes no cumplen sus leyes; la visión aristotélica, cuya finalidad es promover la felicidad; y la sentimentalista, que se atiene a la experiencia de placer o dolor. La característica de estos planteamientos consiste en que consideran la ética bajo un contenido.</text>
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                <text>Solo el atrevimiento característico de la sabiduría nos impulsa a tomar el camino más complejo de pensar en el amor, pues nos hace conscientes del error de querer construir lo principal de la existencia en un sentimiento blando como la arena, incapaz de resistir cualquier contradicción de importancia. Encontrar el auténtico fundamento de esa pregunta, que en la actualidad no se puede dar por descontado, es la única manera de edificar la casa del hombre sobre roca, y apartarnos de la necedad de levantar un edificio sin cimientos. Es una elección trascendental que, como el Papa Benedicto XVI ha señalado con fuerza, tiene una repercusión social de máximo relieve.</text>
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                <text>Juan José Pérez-Soba Diez del Corral</text>
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                <text>Enero 2021</text>
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                <text>Español</text>
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                <text>https://doi.org/10.51660/riftp.v1i1.25</text>
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                <text>&lt;a href="https://editic.net/riftp/index.php/riftp/article/view/25"&gt;https://editic.net/riftp/index.php/riftp/article/view/25&lt;/a&gt;</text>
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