Jonathan Harrison teases our minds with two short stories …

The story of the preceding article continues…

Elinor Mason explains and contrasts consequentialist and duty-based theories of ethics.

Kotzee and Smit explain why, if unicorns don't exist, then they could not possibly have existed. In fact, even if horned horses were discovered somewhere, they would not necessarily be unicorns. The key to understanding why this is so lies in understanding how so-called natural kind terms function.

Here Kallestrup presents a succinct introduction to some of the latest thinking about the notorious mind-body problem.

Emily Thomas questions the common claim that spiritual objects – such as souls or God – cannot be spatially located.

Here, Timothy Chambers argues that rape is not a sex act. In the follow up piece, I suggest that it is.

In the preceding piece, Timothy Chambers agrees with some feminists that “rape is not a sex act”. Here, I briefly defend the view that, whatever else rape is, it is, indeed, a sexual act. Timothy will reply in another piece.

In The God Delusion, Richard Dawkins argues that any designer capable of creating the universe and the things we find in it would have to be at least as complex as his creation. If complexity requires a designer, then the designer will require a designer, and so on to infinity. Rather than actually providing an explanation for complexity we see around us, those who invoke a cosmic designer merely postpone the problem. Here, Douglas Groothuis challenges Dawkins's argument.

Thinking tools is a regular feature that offers tips and pointers on thinking clearly and rigorously.

Richard Ryder, one of the founding fathers of the modern animal rights movement, here explains his latest thinking about morality.

The fictional case of Elina Makropulos has been a focus for philosophical reflections on immortality. Here Mikel Burley presents a conversation between Elina and two imaginary philosophers (some, but not all, of whose views bear a passing resemblance to those of Bernard Williams and John Martin Fischer respectively).

Can one consistently oppose abortion on moral grounds, yet think the death penalty is morally acceptable?