18 ideas
| 22121 | The concept of being has only one meaning, whether talking of universals or of God [Duns Scotus, by Dumont] |
| 22122 | Being (not sensation or God) is the primary object of the intellect [Duns Scotus, by Dumont] |
| 22125 | Duns Scotus was a realist about universals [Duns Scotus, by Dumont] |
| 22127 | Scotus said a substantial principle of individuation [haecceitas] was needed for an essence [Duns Scotus, by Dumont] |
| 22126 | Avicenna and Duns Scotus say essences have independent and prior existence [Duns Scotus, by Dumont] |
| 22129 | Certainty comes from the self-evident, from induction, and from self-awareness [Duns Scotus, by Dumont] |
| 22130 | Scotus defended direct 'intuitive cognition', against the abstractive view [Duns Scotus, by Dumont] |
| 22128 | Augustine's 'illumination' theory of knowledge leads to nothing but scepticism [Duns Scotus, by Dumont] |
| 22131 | The will retains its power for opposites, even when it is acting [Duns Scotus, by Dumont] |
| 3448 | Do new ideas increase the weight of the brain? [Dance] |
| 2848 | Two people might agree in their emotional moral attitude while disagreeing in their judgement [Brink] |
| 2851 | Emotivists find it hard to analyse assertions of moral principles, rather than actual judgements [Brink] |
| 2853 | Emotivists claim to explain moral motivation by basing morality on non-cognitive attitudes [Brink] |
| 2852 | Emotivists tend to favour a redundancy theory of truth, making moral judgement meaningless [Brink] |
| 2849 | Emotivism implies relativism about moral meanings, but critics say disagreements are about moral reference [Brink] |
| 2850 | How can emotivists explain someone who recognises morality but is indifferent to it? [Brink] |
| 22123 | The concept of God is the unique first efficient cause, final cause, and most eminent being [Duns Scotus, by Dumont] |
| 22124 | We can't infer the infinity of God from creation ex nihilo [Duns Scotus, by Dumont] |