15 ideas
16700 | In order to speak about time and successive entities, the 'present' must be enlarged [Wycliff] |
16701 | To be successive a thing needs parts, which must therefore be lodged outside that instant [Wycliff] |
22465 | We see a moral distinction between doing and allowing to happen [Foot] |
22466 | We see a moral distinction between our aims and their foreseen consequences [Foot] |
22467 | Acts and omissions only matter if they concern doing something versus allowing it [Foot] |
6237 | Fear of God is not conscience, which is a natural feeling of offence at bad behaviour [Shaftesbury] |
6234 | If an irrational creature with kind feelings was suddenly given reason, its reason would approve of kind feelings [Shaftesbury] |
6233 | A person isn't good if only tying their hands prevents their mischief, so the affections decide a person's morality [Shaftesbury] |
6236 | People more obviously enjoy social pleasures than they do eating and drinking [Shaftesbury] |
6235 | Self-interest is not intrinsically good, but its absence is evil, as public good needs it [Shaftesbury] |
22470 | A good moral system benefits its participants, and so demands reciprocity [Foot] |
6232 | Every creature has a right and a wrong state which guide its actions, so there must be a natural end [Shaftesbury] |
22468 | Virtues can have aims, but good states of affairs are not among them [Foot] |
22469 | Some virtues imply rules, and others concern attachment [Foot] |
5642 | For Shaftesbury, we must already have a conscience to be motivated to religious obedience [Shaftesbury, by Scruton] |