There is no single test or formula for producing moral progress anymore than there is for generating scientific truths. It is a process involving theoreticians, fact-gatherers, protestors, martyrs for the cause, authors of first- person narratives who change the way we see and evaluate the distribution of harms and benefits.

Outside of mathematics and logic, there are common sense truths, such as that it is snowing that normal observers, in a specified context can agree on, subject to vagueness considerations, and theoretical truths, such as that snow is crystallised water vapour, and maybe in-between truths.

Human courtship has some wild extremes. At one end of the spectrum, there is harassment, pestering, blackmail, and an abuse of institutional power, which its targets rightly fear and loathe. At the other end is love, which as Nietzsche said, is beyond good and evil and always deserves our respect and compassion even when it is doomed or destructive. In the wide middle of the spectrum are all the ambiguous and tragi-comic goings-on of our species.

It used to be that nobody would really argue with a woman, because what she thought (unless it was by way of providing helpful comments about one's own work) just didn't matter.

Aristotle saw nature as intelligent and purposive, whereas for the Epicureans, and the 17th century 'mechanical' philosophers, there is no intentionality in nature except where there are animal minds and bodies.

Epicurus thought of justice as an agreement to prevent people harming and being harmed.

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.