Regan argues that subjects of a life:
He argues that by stepping down democratically, Issoufou set a powerful example.
He argues that they must not abdicate the making of policy choices to "a body of elderly men".
In his book The Science of Storytelling, Will Storr argues that there are biological reasons for this sensitivity.
and argues that individual emissions, while small, violate this principle.
Poulain argues that ‘nature’ is, in this context, a non-explanatory concept.
This might explain, argues Ms Davis, why fashion stores, in particular, lose their way.
Kriegel first argues that the following three intuitively appealing claims are inconsistent:
In this paper, Alexander argues that we can fruitfully understand morality by comparing it to fine art.
Belot (2018) argues against a single decision univocally in favor or or contrary to Leibniz equivalence.
A divine person, he argues, being all-knowing and perfectly good, will recognize the supreme value of love.
Daniel Steel (2008: ch. 5) argues that LaFollette and Shanks’ condition for reliable extrapolation is too stringent.
Despite these differences, Parfit argues that Scanlonian contractualism coincides with the best interpretation of Kant.
He argues that even if we know that a film will end a certain way, we can still imagine while watching it, that it will not end that way.
Humphrey argues that the privacy of our individual minds is a stark and unpalatable fact about human existence which has driven much of our culture.
Hall argues that safety net cases belong to the category ‘denials of resources’ which are both conceptually and morally distinct from standard doings and standard allowings.
While Thomas Pogge argues that globalization has harmed the poor on a massive scale, Mathias Risse argues that this is not at all clear (Pogge 2010, Risse 2005).
Vallicella argues that on this view God cannot begin conserving an object (Vallicella 2002) and Miller argues that on this view God cannot conserve things continuously (2009, 478–483).
The former argues that we should dispense with treating race as an ontological reality, while the latter argues for both the existential and epistemological significance of racial difference.
For example, Luke Russell argues that both evil actions and evil feelings are evil making properties (Russell 2014, 292), while Daniel Haybron argues that evil feelings and evil motivations are evil-making properties (Haybron 2002b, 269).
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