I look at the most promising putative moral theories. I construct crucial thought experiments in areas where they give conflicting advice. I confront their conflicting advice with my own moral sensitivity, my moral intuition. I take the theory that can best explain the content of my intuitions as gaining inductive support through an inference to the best explanation.

It is of note that even if utilitarianism has proved to be superior to deontology and the libertarian moral rights theory in the area of killing, we are not allowed to say that it has been finally vindicated; it has to face other challenges in other areas, in particular in situations of distributive justice.

I am now a decided non-naturalist realist. And today we may even speak of a trend towards non-naturalist moral realism.

It is true that it feels very differently to enjoy a good meal, taking part in an interesting conversation, or to think of how successful your children are. Suppose we do all these things at a particular time. How happy are we at the time? We do not need to calculate the value of each such feelings on any singular scale to answer this question. We need not see our happiness at the time as a mathematical function of these items. It is rather that all these experiences, together with many other factors, causally puts us at the time at a certain level of happiness, i.e. in a certain mood.

Are there any good arguments in defence of moral nihilism? I think not.

The democratic thought is based on that 'ordinary people' are suitable to rule themselves.

How could it be that I had a legal obligation to kill people I did not know, and who did certainly not consent to it, while my father's doctor could not help my father to die when my farther asked for it? My consternation brought me to moral philosophy and a life-long search for an answer to the question when and why we should, and when we shouldn't, kill.