In his first book, Critical Realism , he attempts to justify common sense realism, which is also the view of philosophers when they are not in a reflective mood (1916a, 6)—the view that people perceive real external objects, not just intermediaries of some kind. He also aims to clarify the relation of common sense realism to scientific knowledge: “We start from independent things; and not from percepts” (1916a, 3). Sellars also argues against the main theories of perception of his day: idealism, representationalism, pragmatism, and positivism, all of which he saw as undermining common sense realism. Other versions of critical realism were espoused by Santanaya and Lovejoy.
An ethical code based on God is determined by God’s communication to man of what is ethical and unethical. This is because God’s ethical code to us is derived from God’s very triune, relational, ethical nature. This nature is ethical and relational as it is unified by virtue of God consisting of one in being and yet, diverse as it is experienced and enjoyed amongst the three persons of the Trinity. Under such an ethical code, and in contrast to any Godless moral code, a given action such as adultery is still wrong even in absence of adverse consequences to another party. Thus, under a God-authored ethical code some actions are inherently wrong.
Rendered with permission from the book, Understanding the Times: The Collision of Todays Competing Worldviews (Rev. 2 nd ed), David Noebel, Summit Press, 2006. Compliments of John Stonestreet, David Noebel, and the Christian Worldview Ministry at Summit Ministries . All rights reserved in the original.
1 George Gaylord Simpson, The Meaning of Evolution (New Haven, CT: Yale University Press, 1971), 345.
2 Humanist Manifesto I (Buffalo, NY: Prometheus Books,  1980), 8.
3 Humanist Manifesto II (Buffalo, NY: Prometheus Books,  1980), 17.
4 Paul Kurtz, Humanist Manifesto 2000 (Amherst, NY: Prometheus Books, 2000), 43.
5 Julian Huxley, Evolution: The Modern Synthesis (New York, NY: Harper and Brothers Publishers, 1942), 457.
6 However, Humanists accept both the Big Bang, a one-time event, and spontaneous generation as science.
7 Ashley Montagu, ed., Science and Creationism (Oxford, UK: Oxford University Press, 1984), 183. For an in-depth study on the politicization of science and how Humanists use science to stifle dissent see Tom Bethel’s The Politically Incorrect Guide to Science (Washington, DC: Regnery Publishing, 2005).
8 Carl Sagan, Cosmos (New York, NY: Random House, 1980), 27.
9 Julian Huxley, “At Random,” a television preview on Nov. 21, 1959. Also, Sol Tax, Evolution of Life (Chicago, IL: University of Chicago Press, 1960), 1.
10 Paul Kurtz, ed., The Humanist Alternative (Buffalo, NY: Prometheus Books, 1973), 110. Two interesting developments since Flew made these remarks: (a) Dr. Flew has left his atheistic position for some form of Deism, (b) the Roman Catholic Church since the death of Pope John Paul II has staked out a more creationist position.
11 Julian Huxley, “At Random,” a television preview on Nov. 21, 1959.
12 Stephen C. Meyer, “Intelligent Design: The Origin of Biological Information and the Higher Taxonomic Categories,” Proceedings of the Biological Society of Washington vol. 117, no. 2 (November 30, 2005): 213–239. Available online at http:///scripts/viewDB/?command=view&id=2177.