The Moral Sensitivity of Gifted Children and the …

Here Kant entertains doubts about how a priori knowledge of anintelligible world would be possible. The position of the InauguralDissertation is that the intelligible world is independent of the humanunderstanding and of the sensible world, both of which (in differentways) conform to the intelligible world. But, leaving aside questionsabout what it means for the sensible world to conform to anintelligible world, how is it possible for the human understanding toconform to or grasp an intelligible world? If the intelligible world isindependent of our understanding, then it seems that we could grasp itonly if we are passively affected by it in some way. But for Kantsensibility is our passive or receptive capacity to be affected byobjects that are independent of us (2:392, A51/B75). So the only way wecould grasp an intelligible world that is independent of us is throughsensibility, which means that our knowledge of it could not be apriori. The pure understanding alone could at best enable us to formrepresentations of an intelligible world. But since these intellectualrepresentations would entirely “depend on our inner activity,” as Kantsays to Herz, we have no good reason to believe that they conform to anindependent intelligible world. Such a priori intellectualrepresentations could well be figments of the brain that do notcorrespond to anything independent of the human mind. In any case, itis completely mysterious how there might come to be a correspondencebetween purely intellectual representations and an independentintelligible world.

On the Natural Foundations of Moral Judgment.

A good example of anhedonic religious moralism can be found with the Ayatollâh Khomeini of .

Emotion characterizes a moral judgments

Religion, by providing the mind with a clear and precise solution to a great number of metaphysical and moral questions as important as they are difficult to resolve, leaves the mind the strength and the leisure to proceed with calmness and with energy in the whole area that religion abandons to it; and it is not precisely because of religion, but with the help of the liberty and the peace that religion gained for it, that the human mind has often done such great things in the centuries of faith.]

taking the standpoint of moral judgment…

The word for such politics -- Terror -- is borrowed from similar policies during the French Revolution, when Robespierre forthrightly asserted that the Terror was the direct manifestation of Virtue: "Terror is naught but prompt, severe, inflexible justice; it is therefore an emanation of virtue."An example of similar principles invading a liberal society, and of a clash between political moralism and aestheticism, is the continuing debate in over its longstanding tendency to reject any personal or traditional cultural emphasis on female beauty, regarding it as a devaluation, belittlement, or "objectification" of women, or at least as a distraction from worthy purposes.

Kant's moral rule is indeed about what is  if the maxim can be universalized without contradiction.
Moral aestheticism, relativism, and scepticism are used to defend what is  by a political writer.

Moral Rot Of Zionist Christians | Real Jew News

The recognition of a moral and physical dualism in nature was adverse to the doctrine of Divine Unity. Many of the Ancients thought it absurd to imagine one Supreme Being, like Homer's Jove, distributing good and evil out of two urns. They therefore substituted, as we have seen, the doctrine of two distinct and eternal principles; some making the cause of evil to be the inherent imperfection of matter and the flesh, without explaining how God was not the cause of that; while others personified the required agency, and fancifully invented an Evil Principle, the question of whose origin indeed involved all the difficulty of the original problem, but whose existence, if once taken for granted, was sufficient as a popular solution of the mystery; the difficulty being supposed no longer to exist when pushed a step further off, as the difficulty of conceiving the world upheld by an elephant was supposed to be got rid of when it was said that the elephant was supported by a tortoise.

The argument is then that whatever is favored is allowed because nothing can be morally disallowed.

Crimes involving moral turpitude

I doubt that men were more virtuous in aristocratic centuries than in others, but it is certain that they then talked constantly about the beauties of virtue; they only studied in secret how it was useful. But as imagination soars less and as each person concentrates on himself, moralists become afraid of this idea of sacrifice, and they no longer dare to offer it to the human mind; so they are reduced to trying to find out if the individual advantage of citizens would not be to work toward the happiness of all, and, when they have discovered one of these points where particular interest meets with general interest and merges with it, they hasten to bring it to light; little by little similar observations multiply. What was only an isolated remark becomes a general doctrine, and you believe finally that you see that man, by serving his fellows, serves himself, and that his particular interest is to do good.

Morality is the recognition of duty, as duty, and its accomplishment, whatever the consequences.

Ten Commandments in Catholic theology - Wikipedia

The difference between revenge and justice consists of the nature of the punishment, which it is difficult for a victim to estimate, or whether there has been a wrong at all, which is why posits that the state of nature is best replaced by a judicial system of dispassionate judgment, to avoid "those Evils, which necessarily follow from Mens being Judges in their own Cases." But the principle that harm and injustice be balanced by a proportional harm of retribution is essential to the moral meaning of punishment.