This short article looks at a move made by some theists in defence of theism: the suggestion is that because the atheist (e.g. Richard Dawkins) has failed fully to grasp what the theist means by ‘God’ etc. so the atheist's criticisms must miss their target.

Philosophers routinely claim that sceptical arguments are not only intellectually but also emotionally confronting. When students first meet these arguments, though, no fear arises. This article presents aloneness scepticism: you never know that other people are not aiming to deceive you or at least not caring about being truthful. Imagine raising this possibility in a classroom by directing it at a single student. He or she should feel fear.

One of the hardest problems in philosophy, one that has been around for over two thousand years without generating any significant consensus on its solution, involves the concept of vagueness: a word or concept that doesn't have a perfectly precise meaning. There is an argument that seems to show that the word or concept simply must have a perfectly precise meaning, as violently counterintuitive as that is. Unfortunately, the argument is usually so compressed that it is difficult to see why exactly the problem is so hard to solve. In this article I attempt to explain just why it is that the problem – the sorites paradox – is so intractable.

In this article I argue that although Daniel Dennett is right to hold that moral conversation-stoppers (considerations that tend to bring moral deliberation to an end) are practically helpful, there are also moral and philosophical benefits to be gained from developing a habit of being suspicious of them.

A response to Lataster's article defending Jesus’ agnosticism in Think 43

What do we mean by ‘countable’?

This article argues for a shift in our thinking about racism. There are two main philosophical approaches at present: the moral view, which analyses racism in terms of individuals' attitudes, and the political view, which analyses it in terms of institutions. But neither is fully satisfactory. So I propose an alternative, genealogical account, which is better equipped to explain the phenomena associated with racism and is more in line with the historical record.

Bullshit is a prevalent phenomenon in this info-crazy world of ours. With the help of Princeton philosopher Harry Frankfurt, I want to provide a brief philosophical account of this phenomenon, and offer some practical tips to how we could deal with it.

Many are unwilling to donate their vital organs in death. To affirm this choice is to prefer the integrity of one's corpse over possibly saving and improving the lives of others. This position enjoys no sound defence. Refusing to donate amounts to a gratuitous moral failure.

Persons are widely believed to be rational, planning agents that are both author and main character of their life stories. A major goal is to keep these narratives coherent as they unfold, and part of a fulfilled life allegedly stems from this coherence. My aim is to challenge these convictions by considering two related claims about persons and their lives. (1) Contrary to the widespread theoretical conviction in philosophy of mind and action, persons are fundamentally emotional and affective rather than rational and deliberative beings. And so, (2) on a practical level, persons need not constantly aspire to integrate their past, present, and future into a coherent whole in order to live fulfilled lives. Needless to say, I cannot hope to defend these claims and their relation in great detail with a few brief strokes. In addition to theoretical reflections, I discuss some practical implications and potential benefits that come with discarding the daunting task of continuously keeping track of one's life story. Drawing on insights from a contemplative Buddhist tale, I venture that the practice of letting go can break the spell, and give rise to an alleviating source of liberation from life's troubles.

Should positional sexual misconduct (sexual advances or interaction where one party is known, or should be known, to have a significant power over the other) be included in the list of morally forbidden behaviours? I explore benefits and costs of this moral reform with the help of J. S. Mill.

An essay on trust.