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Buller (2005) introduces further worries for this type of argument by tackling the assumption that there can be no such thing as a domain general problem solving mechanism.
The objectivist, thereby can accommodate diversity and lack of agreement at this higher level of generalization (see Philippa Foot (1982) for this type of argument) More moderate forms of normative moral relativism, positions that sometimes are characterized as moral pluralism, have been defended by David Wong (2006) and David Velleman (2013).
Much of this is completely erroneous, and the "Christ myth theory" – the name for this type of argument – has been widely debunked by most all religious historians.
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(See e.g. Yablo 2000, Szabó 2001, Hofweber 2000, and Thomasson 2013 for discussion of this type of argument.
Shafer-Landau presents these arguments as considerations a Humean might offer to undercut what he (Shafer-Landau) takes to be a "presumption in favor of anti-Humeanism".(127) 6. See Little (1997) for critical discussion of this type of argument, which is due most prominently to Smith (1987, 1994).
Here is one version of that argument often referred to as the Modal Argument for the Necessity of Identities: Though widely accepted this type of argument can be contested.
One quite obvious objection to this type of argument is that the original KS argument works for possessed values, not measured values, so the MKC argument, dealing on finite precision of measurement, misses the mark.
I think politics is enriched by this type of argument.
This type of argument requires sight of the implications inherent in a state of the game.
This type of argument is structurally similar to the biological argument (as Carruthers points out).
This type of argument had been widely studied in antiquity.
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Since I tried Ludwig back in 2017, I have been constantly using it in both editing and translation. Ever since, I suggest it to my translators at ProSciEditing.

Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com