Robert Talisse argues that skepticism is required for a healthy democracy, and provides some illuminating and amusing examples of popular dismissive attitudes towards skepticism.

In the first of our three pieces responding to Richard Dawkins's The God Delusion, David Benatar suggests that Dawkins is preaching ‘the gospel of secular optimism’.

Peter Cave reflects on morality and belief in God.

In the second of our pieces on Dawkins's The God Delusion, Douglas Groothuis defends intelligent design.

Here is the third of our three responses to Dawkins's The God Delusion.

Wolff suggests by way of the following argument (adapted by Wolff from Plato's Republic) that democracy appears to be irrational. Here is the argument given:

1) Ruling is a skill.

2) It is rational to leave the exercise of skills to experts [sic]

3) In a democracy the people rule.

4) The people are not experts. Therefore:

5) Democracy is irrational.

Carl Thoman asks what is and isn't legimate when it comes to ‘performance enhancement’?

After examining arguments for and against the view that death is a bad thing, Mikel Burley tentatively endorses the Epicurean claim that death cannot rationally be judged bad. For moral reasons, however, this conclusion is acceptable only with regard to one's own death.

In this article Luke Pollard examines and expounds the integrity objections to Utilitarianism. He argues for their veracity, and concludes that any ethical theory, such as Utilitarianism, which makes itself impossible for humans to follow, is not what may be considered as a ‘valid moral framework’.

Thinking Tools is a regular feature that introduces pointers on thinking clearly and rigorously.

Brenda Watson asks where moral and religious indoctrination ends and education begins, and tackles the arguments of some liberals (myself included).

Matthew Flannagan explains why Christians can consistently both oppose abortion and support the death penalty.

Reginald Williams offers a novel approach to the problem of evil.

What is ‘life-long learning’ and why should we suppose it a good thing?