Is there progress in philosophy? A glass-half-full view is that there is some progress in philosophy. A glass-half-empty view is that there is not as much as we would like. I articulate a version of the glass-half-empty view, argue for it, and then address the crucial question of what explains it.

A number of distinctions are needed to assess The Identity of Indiscernibles. The first concerns its purported status as true or, more strongly, necessarily true. The second concerns the nature of the properties the principle ranges over. One way to divide up properties is in terms of those that entail the existence of a particular object, those that entail the existence of an object but no particular object, and those that don't entail the existence of an object at all. A second way is divide up properties is in terms of ‘indicative’ and ‘counterfactual’ properties. Combining these three distinctions yields twelve different versions of the Identity of Indiscernibles. In the long run, however, four more are needed to do the principle justice. Sixteen different versions of the principle, then, need to be, and in this paper are, assessed. Particular attention is paid to methodology and to constraints on the generation of properties needed to support various versions of the principle. Bottom-up reasoning is found sufficient to vindicate the great majority of them, but there does not appear to be a good bottom-up or top-down argument for the two most interesting and important versions of the Identity of Indiscernibles, and there is some reason to think both false. An open mind needs to be kept, however, for definitively establishing or refuting them probably requires a relatively complete and plausible metaphysics.

The role normative ethics has in guiding action is unclear. Once moral theorists hoped that they could devise a decision procedure that would enable agents to solve difficult moral problems. Repeated attacks by anti-theorists seemingly dashed this hope. Although the dispute between moral theorists and anti-theorists rages no longer, no decisive victor has emerged. To determine how we ought to make moral decisions, I argue, we must first examine how we do decide in moral situations. Intuitionism correctly captures the essence of the moral element in such situations, finding itself located somewhere between moral theory and anti-theory. In order that intuitionism may constitute an improvement over predecessors in normative ethics we must proceed with awareness of the limits imposed by the still dominant framework of modern moral theory. I argue that the deliberatively open system of intuitionism, interlocked in practice with prudential considerations, allows us to constructively move normative ethics beyond those limits.

My goal in this paper is to elucidate a problematic feature of Newton's metaphysics of absolute space. Specifically, I argue that Newton's theory has the untenable consequence that God depends on space for His existence and is therefore not an independent entity. I argue for this conclusion in stages. First, I show that Newton believed that space was an entity and that God and space were ontologically distinct entities. Part of this involves arguing that Newton denies that space is a divine attribute. I then show that Newton endorsed a principle according to which the existence of space is a necessary condition for the existence of any other entity. Following this, I discuss the ways in which this makes God depend on space for His existence and the reasons why this is unacceptable for traditional conceptions of God. Specifically, I show that it is incompatible with the orthodox position that God be entirely independent and self-determining. Finally, I offer two considerations which, I hope, make the problem seem less serious than it first appears. The first consideration has to do with Newton's polemical context and the second has to do with the nature of his theological thought.

Divine command theories of metaethics are commonly rejected on the basis of the Euthyphro problem. In this paper, I argue that the Euthyphro can be raised for all forms of moral realism. I go on to argue that this does not matter as the Euthyphro is not really a problem after all. I then briefly outline some of the attractions of a divine command theory of metaethics. I suggest that given one of the major reasons for rejecting such an analysis has been found to be unsound divine command theories deserve to be taken more seriously in contemporary metaethics.

A discussion of how and whether judgment regarding the happiness, flourishing or well-being of a life is appropriately influenced by false belief or ignorance on matters central to that life. That is, is it so that what we don't know does not, or cannot hurt us? How much does it matter if the false belief was owing to betrayal or deception by others who mattered deeply to the now dead person? Further, is truthfulness about such betrayal something a friend of a dying person may eschew or is it itself a kind of betrayal?

Bryan Magee's recent paper ‘Clarity in Philosophy’ argues that instead of focusing on clarity at the sentence level, writers should emphasize formulating their ideas clearly before any writing takes place. In part using text-analysis of three well-known philosophers, I will uphold Magee's assertion that clear writing is not necessary in order to be considered a great philosopher. On the other hand, I will challenge his ideas regarding the relationship between language and cognition by reflecting on ways in which writing aids the development of ideas.