Like most Anglo-Catholics, he will have been tempted on occasion to become either a Roman Catholic or Orthodox, with their much stronger doctrine of the church.
Hedonists identify happiness with the individual's balance of pleasant over unpleasant experience, in the same way that welfare hedonists do.[5] The difference is that the hedonist about happiness need not accept the stronger doctrine of welfare hedonism; this emerges clearly in arguments against the classical Utilitarian focus on happiness as the aim of social choice.
A strong doctrine of subsidiarity, whereby tasks should be done at the lowest possible level of government.
Still, type-identity is a very strong doctrine.
Three other general textual considerations count against attributing the strong doctrine of the will to power to Nietzsche.
For example, while Ramanuja has a very strong doctrine of grace, he appears to allow some room for libertarian free will.
Therefore, this section cannot constitute an argument for the strongest doctrine of the will to power that Nietzsche, himself, would actually accept!
This explains why consequentialism has the strong doctrine of negative responsibility that leads it to what Williams regards as its implausible demandingness.
Second, the view at issue presupposes an unusually strong doctrine of the will to power: a doctrine, to the effect, that all life (actions, events) reflects the will to power.
Mediation institutions were set up in all four Nordic countries in the early 20th century (Elvander 1990), but these institutions have been weaker in Sweden, where a strong doctrine of freedom from state interference in these matters had prevailed (Elvander 2002 210).
Clark points out that the only argument for this doctrine of the will to power in Nietzsche's published works — in Section 36 of Beyond Good and Evil — is cast in the conditional form: if we accept certain initial hypotheses, then, Nietzsche thinks, the strong doctrine of the will to power follows.
