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The term naturalistic fallacy is sometimes used to label the problematic inference of an ought from an is (the is–ought problem). [3] Michael Ridge relevantly elaborates that "[t]he intuitive idea is that evaluative conclusions require at least one evaluative premise—purely factual premises about the naturalistic features of things do not entail or even support evaluative conclusions."
The difference between desiring good and desiring evil is that in the former, will and reason are in harmony, whereas in the latter, they are in discord. [120] Aquinas's discussion of sin provides a good point of entry to his philosophical explanation of why the nature of God is the standard for value. "Every sin," he writes, "consists in the ...
1. "Do to others as you would have them do to you." — Luke 6:31 2. "I can do all this through him who gives me strength." — Philippians 4:13
Henri Estienne's 1578 edition of Euthyphro, parallel Latin and Greek text.. Euthyphro (/ ˈ juː θ ɪ f r oʊ /; Ancient Greek: Εὐθύφρων, romanized: Euthyphrōn; c. 399–395 BC), by Plato, is a Socratic dialogue whose events occur in the weeks before the trial of Socrates (399 BC), between Socrates and Euthyphro. [1]
Image credits: BunAndLeggings Every family’s approach to raising children is going to vary, but some broadly accepted truths get you the best results. Ideally, as a parent, you should aim to ...
That is, whatever the force of the cogito, Descartes draws too much from it; the existence of a thinking thing, the reference of the "I," is more than the cogito can justify. Friedrich Nietzsche criticized the phrase in that it presupposes that there is an "I", that there is such an activity as "thinking", and that "I" know what "thinking" is.
I think this is the other thing about success: You've got to get really good at repetition. When you find something that works, you've got to repeat that process over and over again.
As these are real beings, and as the first Principle is their superior, evil could not exist in such beings, and still less in Him, who is superior to them; for all these things are good. Evil then must be located in non-being, and must, so to speak, be its form, referring to the things that mingle with it, or have some community with it.