Combining Texts

All the ideas for 'Philosophical Explanations', 'On the True Doctrine (Against Christians)' and 'Inquiry Concerning Virtue or Merit'

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11 ideas

11. Knowledge Aims / A. Knowledge / 4. Belief / c. Aim of beliefs
3570 Maybe knowledge is belief which 'tracks' the truth [Nozick, by Williams,M]
13. Knowledge Criteria / C. External Justification / 4. Tracking the Facts
2748 A true belief isn't knowledge if it would be believed even if false. It should 'track the truth' [Nozick, by Dancy,J]
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]
25. Social Practice / F. Life Issues / 6. Animal Rights
1868 The world was made as much for animals as for man [Celsus]
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]
29. Religion / B. Monotheistic Religion / 4. Christianity / a. Christianity
1867 Christians presented Jesus as a new kind of logos to oppose that of the philosophers [Celsus]