For seventeenth-century astronomers, the Epicurean doctrine of multiple worlds separated by void space was seen to fit with the new Copernican system in which every star was a sun, and the universe was a vast place with no centre.

We are now returning to the 18th century empirical approach with the new interest in the evolutionary basis of ethics, with 'experimental' moral philosophy and moral psychology. As a result, we understand better why moral formulas are experienced as ineluctable commands, even if there is no commander and even if the notion of an inescapable obligation is just superstition. So moral philosophy has made huge progress.

The higher the coefficient of inequality (Gini coefficient) in a society, the worse things tend to be for those at the bottom.

Moral claims aren't, as a class, truth-value apt or not.

People formerly seemed unable to evaluate a woman's c.v. or to accept a range of personal and communicative styles from the exuberant and confident to the sober and pedantic. It's much better than it was, and a number of male philosophers have been extraordinarily helpful in detecting and criticising everyday sexism in the profession.

Highly unequal societies are morally defective because they get to be that way through the exploitation by the clever and well-positioned ones of the vulnerabilities and weaknesses of others. The well-off then use their acquired political power to refuse to make sacrifices for others. This system brings us a wonderful range of products and experiences for consumers at the top of the privilege scale, but it also degrades and benumbs the workers at the lower end, as Adam Smith and Marx both said.

For seventeenth-century astronomers, the Epicurean doctrine of multiple worlds separated by void space was seen to fit with the new Copernican system in which every star was a sun, and the universe was a vast place with no centre.