New Books in Philosophy

We commonly think of democracy as a social order governed by the people’s collective will. Given the size of the modern states, this picture is typically adjusted to say that democracy is a system of representative government, where elected officials are tasked with governing in ways that reflect the collective will of their constituents.

Although it is familiar, this way of depicting democracy invites difficulties. The concept of a collective will is notoriously difficult to nail down. And, moreover, the idea that modern elections reveal or express such a will remains dubious. Accordingly, a good deal of democratic theory aims to fill in the missing details regarding the collective will and its representation.

In The Dispersion of Power: A Critical Realist Theory of Democracy (Oxford University Press 2024), Samuel Bagg takes a different tack by proposing a vision of democracy where the central aim is to protect public power from capture.

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The open-access edited volume Philosophies of Appropriated Religions: Perspectives from Southeast Asia (Springer, 2023) collects philosophical approaches to Southeast Asian traditions of philosophy and religion. The editors, Soraj Hongladarom, Jeremiah Joven Joaquin, and Frank J. Hoffman, have produced a volume that treats traditional topics in philosophy of religion, such as the problem of evil and afterlife, as well as religious identity, beliefs, practices, and diversity. Contributions vary in methodology; some focus on empirical data and modern culture, while others engage with philosophical texts. Essays focus on a range of religions: Buddhism, Christianity, Hinduism, Islam, and indigenous practices. Despite this variety, the volume's editors present the collection as having a kind of unity, both in the specificity of how Southeast Asia "appropriates" religions and the philosophical nature of the essays included.

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We are familiar with the idea of a formal representative, and perhaps the idea of a formal political representative readily comes to mind. Roughly, this is someone who has been selected by an official process to hold a political office where he or she is tasked with promoting, advocating, and speaking for a constituency. However, we are also familiar with informal representatives: those who speak for a constituency but are not appointed by formal processes. Once again, the idea of an informal political representative is probably familiar: rock stars and other celebrities commonly claim to “speak for” others with respect to distinctively political matters, and they are understood by the public to (informally) represent a constituency.

Of course, there are lots of ways in which informal political representation can go wrong. Surprisingly, the topic has not been thoroughly theorized. Until now. In Speaking for Others: The Ethics of Informal Political Representation (Harvard University Press 2024), Wendy Salkin develops an intricate framework for thinking about informal political representation.

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What can philosophy do? By taking up Black American cultural practices, Devonya N. Havis suggests that academic philosophy has been too narrow in its considerations of this question, supporting domination and oppression. 

In Creating a Black Vernacular Philosophy (Lexington Books, 2022), Havis brings our focus to theoretically rich practices of African diasporic communities. Offering critical insight into how philosophy has been narrowed, Havis also offers a guide to interpreting the world otherwise, engaging stories, novels, the blues, jazz, work songs, naming and self-naming, and more. Havis does Black Vernacular Philosophy in conversation with other doers as she shows us the urgent need for such work.

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It was an astounding discovery in the early 1980's that the same genetic sequence, the homeobox, controlled the development of basic body plans across the animal kingdom, whether the result was a flatworm, an octopus, a mouse, or a human. This discovery of the conservation of a key developmental mechanism across phyla and vast stretches of evolutionary time helped launch the interdisciplinary field of evolutionary developmental biology, or Evo-Devo. 

In Evolution and Development: Conceptual issues (Cambridge University Press, 2024), Alan Love explains and explores Evo-Devo and the philosophical problems that arise in its pursuit. Love, who is professor of philosophy at the University of Minnesota-Twin Cities, considers such issues as the type of scientific unity that arises from focusing on problem agendas rather than theory, the problem of determining when variation in traits gives rise to a novel trait, and how the identity of features at various levels of biological organization can be explained by particular causal mechanisms.

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The idiom of contemporary politics is a kind of philosophical hodge-podge. While there’s plenty of talk about the traditional themes of freedom, justice, equality, and autonomy, there is also an increasing reliance on ideas like misinformation, bias, expertise, and propaganda. These latter notions belong, at least in part, to epistemology – the area of philosophy that deals with issues concerning knowledge, rationality, evidence, and belief. Relatively recently, the subfield of political epistemology has emerged. Political epistemologists explore philosophical issues of political belief, political expertise, political information and so on. But they also are concerned to examine the ways in which political arrangements can go well or badly, depending on the character of the epistemic practices that prevail in society.

Political epistemology is — by philosophy’s standards – a new subfield. Perhaps it is no more than two decades old. Yet the field is organized around a few disputes. In Political Beliefs: A Philosophical Introduction (Routledge 2024), Oliver Traldi surveys the terrain, often leading the reader to the conclusion that things are more complicated than they might seem.

This book is available open access here. 

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An influential eighth-century Buddhist text, Śāntideva’s Bodhicaryāvatāra, or Guide to the Practices of Awakening, how to become a supremely virtuous person, a bodhisattva who desires to end the suffering of all sentient beings. 

Stephen Harris’s Buddhist Ethics and the Bodhisattva Path: Śāntideva on Virtue and Well-Being (Bloomsbury Academic, 2024) is a study of the Guide. It articulates Śāntideva’s moral psychology and virtue theory in chapter-length treatments of four central virtues: generosity, patience, compassion, and wisdom. According to Harris, Śāntideva thinks these virtues benefit human persons, and thus the radically altruistic bodhisattva path is also a self-interested one. Harris’s book also explores how this ethical project coheres with the emptiness of all things, the famous Madhyamaka denial of intrinsic nature.

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There's a lot of talk these days about the existential risk that artificial intelligence poses to humanity -- that somehow the AIs will rise up and destroy us or become our overlords. 

In The AI Mirror: How to Reclaim our Humanity in an Age of Machine Thinking (Oxford UP), Shannon Vallor argues that the actual, and very alarming, existential risk of AI that we face right now is quite different. Because some AI technologies, such as ChatGPT or other large language models, can closely mimic the outputs of an understanding mind without having actual understanding, the technology can encourage us to surrender the activities of thinking and reasoning. This poses the risk of diminishing our ability to respond to challenges and to imagine and bring about different futures. In her compelling book, Vallor, who holds the Baillie Gifford Chair in the Ethics and Artificial Intelligence at the University of Edinburgh's Edinburgh Futures Institute, critically examines AI Doomers and Long-termism, the nature of AI in relation to human intelligence, and the technology industry's hand in diverting our attention from the serious risks we face.

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In political philosophy, “liberalism” is not the name of a particular social platform. Rather, it refers to a framework for thinking about politics. It is the way of thinking according to which the state, its laws, and its institutions all stand in need of justification, and that the justification of the state must be addressed to those who live within its territory. In this way, liberalism as a philosophical stance affirms the moral equality of persons and prioritizes the liberty of each, “taken one by one,” as it were. The idea of liberalism as a way of life thus may seem curious. According to many traditional liberal thinkers, liberalism is distinguished from other approaches by the denial that it is a “way of life.” On these views, a liberal political order establishes the conditions under which each individual can “seek their own good in their own way,” as John Stuart Mill put it.

In Liberalism as a Way of Life (Princeton University Press 2024), Alexandre Lefebvre argues that liberalism currently informs our cultural sensibilities. What’s more, he argues that liberalism is a worthwhile way of life.

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Can capitalism be made ecologically sustainable? Can it be good for women? What theoretical approaches help us to grapple with these questions in ways that offer us strategies for how to proceed? Have we already become lost in some sort of gender essentialism to ask these questions together? 

In Feminism, Capitalism, and Ecology (Northwestern University Press, 2023), Johanna Oksala brings the resources of ecofeminism and Marxist feminism to these questions, arguing that capitalism cannot be made sustainable, nor can it do without the expropriation of bodies that produce new laborers and consumers. By attending to the rise of biocapitalism, Oksala further develops analytic resources for diagnosing the fundamental problems of an economic system predicated on profit, consumer choice, and endless growth. She also gives us theoretical tools for discerning strategies that will help us create a world beyond capitalism.

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