There is something intuitive about the idea that when we believe, we ought to follow our evidence. This entails that beliefs that are the products of garden varieties of irrationality, such as delusion, confabulation, false memory, and excessive optimism, are for that reason epistemically derelict. Many philosophers would go so far as to say that people ought not to hold such beliefs; some would go further and say that it’s our duty to challenge those who hold beliefs of this kind.
However, in The Epistemic Innocence of Irrational Beliefs (Oxford University Press, 2020), Lisa Bortolotti argues that the full story about irrational beliefs is far more complicated and philosophically interesting. She identifies circumstances under which irrational beliefs are nonetheless beneficial, and thus, as she says, “epistemically innocent.”
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Lisa Bortolotti, "The Epistemic Innocence of Irrational Beliefs" (Oxford UP, 2020)

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How can we understand the changing power of race and gender to shape our reality? How shared is reality? Can narratives of experience help us develop these analyses? What role does embodiment play in shaping experience? In A Phenomenology for Women of Color: Merleau-Ponty and Identity-in-Difference (Lexington Books, 2024), Emily S. Lee uses the tools of critical phenomenology to deeply engage with the theoretical work of women of color to approach these questions. Through reconstructing phenomenological approaches, particularly as developed by Maurice Merleau-Ponty, Lee helps us see past a naturalization of the identity group “women of color” to understand more deeply the coalitional struggle its articulation involves.
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Emily S. Lee, "A Phenomenology for Women of Color: Merleau-Ponty and Identity-In-Difference" (Lexington Books, 2024)

"What's life for if there's no time to play and explore?" In The Weirdness of the World (Princeton UP, 2024), Eric Schwitzgebel invites the reader to a walk on the wilder side of philosophical speculation about the cosmos and consciousness. Is consciousness entirely a material phenomenon? How much credence should we have in the existence of a world outside our minds? Are there multiple parallel universes? Schwitzgebel, a professor of philosophy at the University of California-Riverside, constructs chains of conditional probabilities to explore the zone just beyond the edge of what we can understand, however imperfectly, given current scientific theory. He distinguishes hypothetical scenarios that are not worth taking seriously – like being a brain in a vat – from those that are just plausible enough to deserve playful, yet motivated, consideration.
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Eric Schwitzgebel, "The Weirdness of the World" (Princeton UP, 2024)

In The Metaphysics of Meditation: Sri Aurobindo and Ādi Śaṅkara on the Īśā Upaniṣad (Bloomsbury 2024), Stephen Phillips argues that the two titular Vedānta philosophers are not as opposed as commonly thought. His book is structured as a series of essays on Aurobindo and Śaṅkara’s analysis of the early, important, and brief Īśā Upaniṣad, also including a new English translation of the text along with a translation of Śaṅkara’s commentary thereupon. Philosophically, the book investigates questions about what is metaphysically fundamental, the epistemology of mystical, meditative practices such as yoga, the limitations of human language in expressing the ineffable—and the role of poetry in these efforts, and the problem of evil facing even panentheistic monists such as Advaita Vedāntins. In many ways an introduction to Advaita Vedānta, The Metaphysics of Meditation also includes new translations of Śaṅkara’s theodicy from his Brahmasūtra commentary and his discussion of the disciplines (yogas) of meditation and action in his Bhagavad Gītā commentary.
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Stephen Phillips, "The Metaphysics of Meditation: Sri Aurobindo and Adi-Sakara on the Isa Upanisad" (Bloombury, 2024)

A lot of what we claim to know we learn from other people's testimony: they tell us, and in many ordinary contexts that is enough to gain knowledge. But for many philosophers, aesthetics is different. Such pessimists about aesthetic testimony hold that facts about aesthetic properties – such as Shakespeare's Hamlet being a tragedy, or Picasso's Guernica being anti-war – can't be transmitted by testimony, and can only be learned through first-person experience. 
In Aesthetic Testimony: An Optimistic Approach (Oxford UP, 2022), Jon Robson argues that aesthetic testimony should be treated on a par with testimony in other domains; our deference to others in aesthetic matters is about the same as it is in other areas of knowledge. Robson, who is assistant professor of philosophy at the University of Nottingham, defends a view called contextualist optimism, in which, just as with testimony in other domains, whether we obtain aesthetic knowledge depends on the context in which aesthetic judgments are transmitted.
﻿Carrie Figdor is professor of philosophy at the University of Iowa.
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Jon Robson, "Aesthetic Testimony: An Optimistic Approach" (Oxford UP, 2022)

In our day-to-day lives, we are subject to normative requirements, obligations, and expectations that originate in the social roles we occupy. For example, professors ought to pursue the truth, while parents ought to be supportive of their children. What’s interesting is that these role-specific requirements seem to befall us. We do not choose them. This raises the puzzle of what accounts for their normativity.
In Social Goodness: The Ontology of Social Norms (Oxford University Press 2023), Charlotte Witt proposes a novel and intriguing conception of the nature of social norms and the source of their normativity. The centerpiece of her account is the idea that we must look to various examples of artisanal practices, dispositions, and techniques to understand social norms.
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Lisa Bortolotti, "The Epistemic Innocence of Irrational Beliefs" (Oxford UP, 2020)

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