Social cognition includes the ways we explain, predict, interpret, and influence other people. The dominant philosophical theories of social cognition–the theory-theory and the simulation theory–have provided focused accounts of mindreading, the more specific practice of ascribing beliefs, desires, and intentions to others in order to predict and explain their behavior. In How We Understand Others: Philosophy and Social Cognition (Routledge, 2018), Shannon Spaulding draws on social psychological research and kindred spirits in philosophy to argue for an expansion of this traditional focus. In her Model Theory, mindreading includes other methods we use to understand others, such as stereotypes and scripts, and other goals of these practices, such as strengthening our in-group social relationships. Spaulding, who is assistant professor of philosophy at Oklahoma State University, also explores some of the implications of her view for understanding issues in epistemology and ethics, in particular epistemic injustice.

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Pragmatism is a longstanding philosophical idiom that advocates public-facing philosophy – philosophy that abandons merely academic puzzles and addresses itself to the social and political problems of the day.  This commitment is perhaps most firmly manifest in John Dewey.  Unsurprisingly, Dewey wrote extensively in social and political philosophy, focusing in particular on developing a conception of participatory democracy.  Given his strong commitment to democracy, it is clear that Dewey is some kind of egalitarian. But what is also surprising is that Dewey wrote little that’s explicitly about justice.

 In his new book, Pragmatist Egalitarianism (Oxford University Press, 2018), David Rondel seeks to make a pragmatist contribution to egalitarian political philosophy.  Drawing specifically on Dewey, William James, and Richard Rorty, Rondell argued for a “pluralist” approach to egalitarianism, one that resolves tensions among competing versions of egalitarianism.

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For most of us, eugenics — the “science of improving the human stock” — is a thing of the past, commonly associated with Nazi Germany and government efforts to promote a pure Aryan race. This view is incorrect: even in California, for example, sterilization of those deemed mentally defective was performed up to 1977. In The Eugenic Mind Project (MIT Press, 2017), Robert A. Wilson critically considers the type of thinking — which he calls eugenic thinking — that drives eugenic sterilization practices: the quest for human improvement that derives from negatively marked differences between “better” and “worse” kinds of humans. Wilson, who is a professor of philosophy at La Trobe University, also recounts his research with living survivors of these practices. The book is an eye-opening philosophically informed discussion of how eugenic thinking is found in prenatal genetic testing, selective abortion, discrimination of those with disabilities, and immigration policy, and why eugenic thinking is so persistent.

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According to a long tradition in political philosophy, there are certain conditions under which citizens may rightly disobey a law enacted by a legitimate political authority.  That is, it is common for political philosophers to recognize the permissibility of civil disobedience, even under broadly just political conditions.  There are, of course, longstanding debates over how to distinguish civil from uncivil disobedience, what forms civil disobedience may take, and the difference between civil disobedience and other kinds of principled lawbreaking (such as conscientious refusal).  Yet the consensus seems to be that whenever disobedience is permissible, it must also be enacted within the constraints of civility.

 In her new book, A Duty to Resist: When Disobedience Should Be Uncivil (Oxford University Press, 2018), Candice Delmas challenges this consensus.  She develops an argument according to which standard arguments for the general obligation to obey the law also permit forms of principled lawbreaking that go beyond standard constraints of civility.

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A scientific ontology is a view about what a scientific theory says exists. Longstanding philosophical debate on this issue divides into two broad camps: anti-realists, who think scientific theories are committed to the existence only of those things that can be observed, and realists, who hold that these theories are also committed to unobservables, such as subatomic particles. In Scientific Ontology: Integrating Naturalized Metaphysics and Voluntarist Epistemology (Oxford University Press, 2017), Anjan Chakravartty argues that the debate is philosophically “indefeasible” because the views rest on different background “epistemic stances”, or bundles of attitudes that generate different assessments of the epistemic risk attached to scientific claims. Chakravartty, who is Apignani Foundation Chair and Professor of Philosophy at the University of Miami, elaborates his view that scientific ontology always includes an a priori metaphysical element and that epistemic stances are voluntarily adopted. He also considers the implications of his account regarding worries about whether ontological claims are inevitably perspectival and the rationality of opposing stances and the ontologies they ground.

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How should we understand disability? In Foucault and Feminist Philosophy of Disability (University of Michigan Press, 2017), Dr. Shelley Tremain explores this complex question from the perspective of feminist philosophy, using the work of Michel Foucault. The book is a fascinating critique of much contemporary philosophy and policy, providing a detailed, but easy to follow overview of key works in feminism and in Foucault’s thought. The book places these discussions in the context of inequalities within academic philosophy itself, drawing attention to the marginalisation of key questions of disability and gender from contemporary philosophy as it is currently organised. Overall the book is important reading not only for disability studies and philosophy, but anyone wanting to understand how society disadvantages difference. You can read more of Dr. Tremain’s work, and key debates on philosophy and disability as part of the Discrimination and Disadvantage blog.

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Culturally, idleness is widely derided as laziness, uselessness, and sloth.  Even within philosophy, the idle are criticized for being wasteful, selfish, and free-loading. Indeed, throughout the history of moral and political philosophy, it is frequently asserted (though not often argued) that humans must be perpetually active, busy, and, in a word, productive?  But why?  Is there really nothing to be said for idling?

 In Idleness: A Philosophical Essay (Princeton University Press, 2018), Brian O’Connor examines a range of anti-idleness views, and finds them lacking.  He then proposes an alternative according to which idleness is a component of human freedom.

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The Bhagavad Gita is one of the foundational texts of Hinduism and probably the one most familiar and popular in the West. The moral problem that motivates the text – is it right to kill members of one’s extended family if they are on the other side in a war? – leads to an extended discussion of such themes as rebirth and reincarnation and the personal paths to unity with the universe through the yogas of action, knowledge, and devotion. In Philosophy of the Bhagavad Gita: A Contemporary Introduction (Bloomsbury Academic 2018), Keya Maitra presents a new translation aimed at those who are interested in themes that cross-fertilize with Western philosophical debates regarding the nature of morality, the relation between body and self or mind, the roots of character, and the goal of a well-lived life. Maitra, who is Professor of Philosophy at the University of North Carolina – Asheville, aims at a middle ground of accessibility with recognition of the multiple and context-dependent meanings of Sanskrit terms, and the philosophical themes are elaborated with the aid of questions that are appropriate for both Western and non-Western approaches.

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Humor and its varied manifestations—jesting joking around, goofing, lampooning, and so on—pervade the human experience and are plausibly regarded as necessary features of interpersonal interactions.  As one would expect, these pervasive phenomena occasion philosophical questions.  What renders some item or event humorous?  Are funny jokes objectively so?  As humor is a mode of interacting with others, can it be deployed irresponsibly?  Can it be harmful and impermissible?  What is the relation between humor and comedy?  What is a comedian?

 In Isn’t That Clever: A Philosophical Account of Humor and Comedy (Routledge 2018), Steven Gimbel presents a philosophical account of humor.  He develops a view according to which an act is humorous if and only if it is a conspicuous, intentional act of playful cleverness.  This account of humor then enables Gimbel to address a full palate of questions concerning jokes and comedy.

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The Intergovernmental Panel on Climate Change (IPCC) reports that there is a warming trend in the global climate that is attributable to human activity, with an expected increase in global temperature (given current trends) of 1.5- 4.5 degrees Celsius (2.7-7.2 degrees Fahrenheit). But how do climate scientists reach these conclusions? In Philosophy and Climate Science (Cambridge University Press, 2018), Eric Winsberg presents the elements of climate science in an accessible but rigorous framework that emphasizes their relation to a variety of key debates in the philosophy of science: the relation between evidence and theory, the nature and uses of models and simulations, the types of probability involved, the role of values in science, and others. Winsberg, who is professor of philosophy at the University of South Florida, both explains how climate scientists try to understand the chaotic and complex system that is the earth’s atmosphere, and uses climate science as an extended case study of how scientific knowledge is created and debated before it is used to inform public policy.

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