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The Goodness Paradox: The Strange Relationship Between Virtue and Violence in Human Evolution is a book by British primatologist Richard Wrangham. [1] [2] [3]Wrangham argues that humans have domesticated themselves by a process of self-selection similar to the selective breeding of foxes described by Dmitry Belyayev, a theory first proposed by Johann Friedrich Blumenbach in the early 1800s. [4]
[77] A related point is raised by C. S. Lewis: "if good is to be defined as what God commands, then the goodness of God Himself is emptied of meaning and the commands of an omnipotent fiend would have the same claim on us as those of the 'righteous Lord. ' " [78] Or again Leibniz: "this opinion would hardly distinguish God from the devil."
Lerner paradox: The imposition of a tariff on imports may raise the relative world price of that good. Lucas paradox : Capital is not flowing from developed countries to developing countries despite the fact that developing countries have lower levels of capital per worker, and therefore higher returns to capital.
The Paradoxa Stoicorum (English: Stoic Paradoxes) is a work by the academic skeptic philosopher Cicero in which he attempts to explain six famous Stoic sayings that appear to go against common understanding: (1) virtue is the sole good; (2) virtue is the sole requisite for happiness; (3) all good deeds are equally virtuous and all bad deeds equally vicious; (4) all fools are mad; (5) only the ...
[96]: 711 Southgate uses three methods of analyzing good and harm to show how they are inseparable and create each other. [97]: 128 First, he says evil is the consequence of the existence of good: free will is a good, but the same property also causes harm. Second, good is a goal that can only be developed through processes that include harm.
Epicurus was not an atheist, although he rejected the idea of a god concerned with human affairs; followers of Epicureanism denied the idea that there was no god. While the conception of a supreme, happy and blessed god was the most popular during his time, Epicurus rejected such a notion, as he considered it too heavy a burden for a god to have to worry about all the problems in the world.
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The Form of the Good, or more literally translated "the Idea of the Good" (ἡ τοῦ ἀγαθοῦ ἰδέα [a]), is a concept in the philosophy of Plato.In Plato's Theory of Forms, in which Forms are defined as perfect, eternal, and changeless concepts existing outside space and time, the Form of the Good is the mysterious highest Form and the source of all the other Forms.