Combining Texts

All the ideas for 'The Courtier and the Heretic', 'Inquiry Concerning Virtue or Merit' and 'Necessity and Non-Existence'

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24 ideas

3. Truth / B. Truthmakers / 5. What Makes Truths / a. What makes truths
15063 Some sentences depend for their truth on worldly circumstances, and others do not [Fine,K]
7. Existence / A. Nature of Existence / 2. Types of Existence
15078 There are levels of existence, as well as reality; objects exist at the lowest level in which they can function [Fine,K]
7. Existence / D. Theories of Reality / 3. Reality
15072 Bottom level facts are subject to time and world, middle to world but not time, and top to neither [Fine,K]
7. Existence / D. Theories of Reality / 8. Facts / b. Types of fact
15071 Tensed and tenseless sentences state two sorts of fact, which belong to two different 'realms' of reality [Fine,K]
9. Objects / B. Unity of Objects / 1. Unifying an Object / a. Intrinsic unification
15075 Modal features are not part of entities, because they are accounted for by the entity [Fine,K]
9. Objects / D. Essence of Objects / 6. Essence as Unifier
15065 What it is is fixed prior to existence or the object's worldly features [Fine,K]
9. Objects / D. Essence of Objects / 9. Essence and Properties
15076 Essential features of an object have no relation to how things actually are [Fine,K]
9. Objects / F. Identity among Objects / 5. Self-Identity
15073 Self-identity should have two components, its existence, and its neutral identity with itself [Fine,K]
9. Objects / F. Identity among Objects / 6. Identity between Objects
15074 We would understand identity between objects, even if their existence was impossible [Fine,K]
10. Modality / A. Necessity / 8. Transcendental Necessity
15064 Proper necessary truths hold whatever the circumstances; transcendent truths regardless of circumstances [Fine,K]
10. Modality / C. Sources of Modality / 6. Necessity from Essence
15070 It is the nature of Socrates to be a man, so necessarily he is a man [Fine,K]
10. Modality / E. Possible worlds / 2. Nature of Possible Worlds / a. Nature of possible worlds
15069 Possible worlds may be more limited, to how things might actually turn out [Fine,K]
15068 The actual world is a totality of facts, so we also think of possible worlds as totalities [Fine,K]
22. Metaethics / A. Ethics Foundations / 2. Source of Ethics / c. Ethical intuitionism
6237 Fear of God is not conscience, which is a natural feeling of offence at bad behaviour [Shaftesbury]
22. Metaethics / A. Ethics Foundations / 2. Source of Ethics / h. Expressivism
6234 If an irrational creature with kind feelings was suddenly given reason, its reason would approve of kind feelings [Shaftesbury]
22. Metaethics / C. The Good / 1. Goodness / g. Consequentialism
6233 A person isn't good if only tying their hands prevents their mischief, so the affections decide a person's morality [Shaftesbury]
22. Metaethics / C. The Good / 3. Pleasure / d. Sources of pleasure
6236 People more obviously enjoy social pleasures than they do eating and drinking [Shaftesbury]
23. Ethics / A. Egoism / 1. Ethical Egoism
6235 Self-interest is not intrinsically good, but its absence is evil, as public good needs it [Shaftesbury]
23. Ethics / C. Virtue Theory / 1. Virtue Theory / b. Basis of virtue
6232 Every creature has a right and a wrong state which guide its actions, so there must be a natural end [Shaftesbury]
24. Political Theory / D. Ideologies / 10. Theocracy
7825 The politics of Leibniz was the reunification of Christianity [Stewart,M]
27. Natural Reality / D. Time / 2. Passage of Time / c. Tenses and time
15067 A-theorists tend to reject the tensed/tenseless distinction [Fine,K]
15077 It is said that in the A-theory, all existents and objects must be tensed, as well as the sentences [Fine,K]
27. Natural Reality / D. Time / 2. Passage of Time / f. Tenseless (B) series
15066 B-theorists say tensed sentences have an unfilled argument-place for a time [Fine,K]
28. God / A. Divine Nature / 6. Divine Morality / b. Euthyphro question
5642 For Shaftesbury, we must already have a conscience to be motivated to religious obedience [Shaftesbury, by Scruton]