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Moral Realism The moral realist contends that there are moral facts, so moral realism is a thesis in ontology, the study of what is. The ontological category “moral facts” includes both the descriptive moral judgment that is allegedly true of an individual, such as, “Sam is morally good,” and the descriptive moral judgment that is allegedly true for all individuals such as, “Lying for personal
Catharine Trotter Cockburn (1679?—1749) Catharine Trotter Cockburn was an active contributor to early modern philosophical discourse in England, especially regarding morality. Her philosophical production was primarily in defense of John Locke and Samuel Clarke. Nevertheless, her thinking was original and independent in many respects. Cockburn’s moral philosophy combines elements of Locke’s epistemology with Clarke’s fitness theory, and its central axiom is that the true ground
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Political Revolution Revolutions are commonly understood as instances of fundamental socio-political transformation. Since “the age of revolutions” in the late 18th century, political philosophers and theorists have developed approaches aimed at defining what forms of change can count as revolutionary (as opposed to, for example, reformist types of change) as well as determining if and under what conditions such change can be justified by normative
Robert Boyle (1627—1691) Robert Boyle was one of the most prolific figures in the scientific revolution and the leading scientist of his day. He was a proponent of the mechanical philosophy which sought to explain natural phenomena in terms of matter and motion, rather than appealing to Aristotelian substantial forms and qualities. He was a champion of experimental science, claiming that theory should conform to
Future Contingents The riddle of the future bewilders human beings. On the one hand, we are inclined to think that future events are real in some sense, because we ask questions and make assertions about them. On the other hand, we are inclined to think that future events may depend on our choices, because we conceive of ourselves as free agents. These two inclinations seem