New Books in Philosophy

In 1714, doctor, philosopher and writer Bernard Mandeville published The Fable of the Bees, a humorous tale in which a prosperous hive full of greedy and licentious bees trade their vices for virtues and immediately fall into economic and societal collapse. Outrage among the reading public followed; philosophers took up their pens to refute what they saw as the fable’s central assertion. How could it be that an immoral community thrived but the introduction of morality caused it to crash and burn? In Man-Devil: The Mind and Times of Bernard Mandeville, the Wickedest Man in Europe (Princeton UP, 2025) John Callanan examines Mandeville and his famous fable, showing how its contentious claim—that vice was essential to the economic flourishing of any society—formed part of Mandeville’s overall theory of human nature. Mandeville, Callanan argues, was perfectly suited to analyze and satirize the emerging phenomenon of modern society—and reveal the gap between its self-image and its reality.

Callanan shows that Mandeville’s thinking was informed by his medical training and his innovative approach to the treatment of illness with both physiological and psychological components. Through incisive and controversial analyses of sexual mores, gender inequality, economic structures, and political ideology, Mandeville sought to provide a naturalistic account of human behaviour—one that put humans in close continuity with animals. Aware that his fellow human beings might find this offensive, he cloaked his theories in fables, poems, anecdotes, and humorous stories. Mandeville mastered irony precisely for the purpose of making us aware of uncomfortable aspects of our deepest natures—aspects that we still struggle to acknowledge today.

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Silence is frequently considered negative or harmful in both everyday life – for example, when we are silenced – as well as in psychiatry, where poverty of speech is a symptom of depression and pressure of speech is a symptom of mania. In Silence in Mood Disorders: A Philosophical Investigation(Routledge, 2027), Dan Degerman argues for the need to consider silence in mental disorders in a nuanced way that recognizes different forms of silence and different, including positive, ways silences of speech and inner speech can be experienced. The poverty of speech in depression may lead to the fetishizing of silence-breaking that can cause more distress to a patient who simply does not have anything they want to say, while the pressure of speech in mania may involve disruption in a multicomponent capacity to reliably initiate and maintain silence that is usually habitual and occasionally deliberate. Degerman, who is a research fellow at the University of Bristol on the Epistemic Injustice in Health Care Project, provides an analysis of different types of silence, discusses first-person experiences of being silent in depression and mania, and points to ways in which philosophers and clinicians can enrich their understandings and practices involving silences.

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What is kinship? This central question in cultural anthropology is standardly answered in terms of culturally constructed relationships that are unconstrained by biological relationships. InKin Matters: Relational Beings in the Fragile Sciences (Oxford UP, 2026), Robert Wilson proposes an alternative view that does not separate kin relations from biological facts about reproduction that are universally known, such as the fact that human females are pregnant before they give birth. On the Progenerative View, kinship is the cultural elaboration of reproductive relations, which act as constraints on kin relations. Wilson, who is professor of philosophy at the University of Western Australia, also analyzes incest avoidance from this perspective, and draws on clinical findings, primatology, and philosophy of mind and philosophy of biology to develop his biologically-based yet non-reductive and culturally variable view of kinship.

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Can laws be unjust and yet remain, in some sense, morally legitimate? In Political Philosophy: The Puzzle of Legitimate Injustice (Princeton UP, 2026), Jonathan Quong considers central issues in political philosophy through the lens of this single question. He explores and evaluates recent influential work on this topic and then proposes a novel approach of his own. The puzzle at the heart of his account is the phenomenon of legitimate injustice—laws and policies that are substantively unjust yet may be legitimately imposed by government officials. How can such laws be legitimate if, as some have argued, justice is the first virtue of social institutions?

Quong analyzes the work of those who deny that injustice committed by states can be legitimate simply by virtue of its democratic or procedural pedigree; the Kantian account of legitimate institutions and justice; instrumental approaches to political legitimacy; and the recent wave of work in democratic theory focused on its egalitarian character. Arguing that these analyses do not offer an adequate solution to the puzzle and that there are compelling reasons to revise or reject them, Quong lays out his view and explains the implications for more general theories of political morality. He argues that we can explain legitimate injustice by appeal to distributive justice. If political disagreement is inevitable, then unjust legislation is largely unavoidable; it constitutes a burden that must be distributed according to just principles. Quong’s novel and illuminating framework offers a unique introduction to crucial questions in political philosophy.

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Metasemantics studies the foundations of meaning, asking what makes it the case that certain words have the meanings that they do. But what makes metasemantic theories true? This question has been all but ignored in philosophy of language. In this book, Cohnitz and Haukioja address this issue and argue that just as in metasemantics, both internalist and externalist answers are available for this foundational question.

The authors introduce and defend meta-internalism, arguing that the foundations of reference and meaning are anchored in the individual dispositions and psychological states of language users, offering an alternative to meta-externalist views that would appeal to broader community-based or otherwise external factors. Meta-internalism is, moreover, compatible with semantic externalism as usually understood, and provides an explanation of why externalism is true. Through a critical examination of prominent theories and thought experiments, the book explores fundamental issues like reference failure, conceptual engineering, and the metaphysical implications of reference, as well as the methodology of theories of reference. With its focus on the foundations of metasemantics, the book provides a fresh and empirically informed perspective on one of the core questions in the philosophy of language. Foundations for Metasemantics (Oxford University Press, 2025) is essential reading for philosophers, scholars, and students seeking to understand the underlying principles that support our theories of meaning and reference.

Daniel Cohnitz is Professor of Theoretical Philosophy at Utrecht University.

Jussi Haukioja is Professor of philosophy at NTNU Trondheim, Norway.

Carrie Figdor is professor of philosophy at the University of Iowa.

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Central to modern biology and the study of life is the concept of the organism—roughly, a body with interconnected parts that make specific contributions to the development and functioning of the whole. There are competing organism concepts even today, but the 18th century was a critical period in which thinkers gradually shed prior ideas of life in terms of a body with a principle of spontaneous motion, a body as a mere physical mechanism, or a body infused with vital spirits. In When Metaphysics Meets Biology: Kantian approaches to the concept of organism (Routledge, 2026), Philippe Huneman combines extensive scholarship in the history and philosophy of biology with Kantian critical philosophy and metaphysics to trace Kant’s contributions to the emerging organism concept. Huneman discusses the Critique of the Power of Judgment and other writings in which Kant developed a view of organisms as natural purposes and in which part-whole reasoning by the faculty of judgment is a condition of the possibility of thinking of organisms at all. Huneman, who is director of research at the Institute of History and Philosophy of Science and Technology at CNRS and University of Paris 1 – Pantheon-Sorbonne, provides an account of Kant’s thinking that is accessible yet promises to bring this neglected aspect of Kant into dialogue with contemporary Kantian scholarship. 

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You can stock your life with important work, relationships, activities, and art, and yet, you can still ask: what's the point of it all? Almost every thinking person has had that question—many more than once. Granted, you're more likely to worry about the point of life when things are not going well, but you're also likely to still ask this question when you've finally received that promotion, achieved a goal, or raised your children—exactly when it seems like the question shouldn't arise.

In The Meaning of It All: Ultimate Meaning, Everyday Meaning, Cosmic Meaning, Death, and Time(Oxford University Press, 2026), Rivka Weinberg argues this is because there are different kinds of meaning, and some of them, sadly, are impossible to achieve. She explains what they are, illuminates which types of meaning are possible, which are impossible, and shows us how we might orient our lives in light of these bittersweet truths. Although we all die in the end, Weinberg explains why death doesn't make life more or less meaningful. Instead, it is time that is necessary for meaning, even as it also undermines it by wearing away the fruits of our efforts and commitments. Weinberg shows that most advice on how to reduce the agony of time's erosions cannot work. However, she also shows how we can tease out some insights from failed attempts to escape time's wounds and thereby make progress toward coping with things as they are. A meaningful life is one lived in the fullness of time, accepting suffering, acknowledging our tragic losses and limitations, and making the most of Everyday Meaning.

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How does coloniality shape the sociosomatic possibilities of our bodies? More importantly, how do gender-nonconforming people not only resist the limitations of that coloniality but also make, connect to, and revitalize other possibilities? How do displaced people use old and radical practices of embodiment to enact decolonial life now? In Sideways Selves: Travesti and Joetría Struggles Across the Américas (U Texas Press, 2025), PJ DiPietro listens carefully across many registers to the creative work of making and living sideways selves. Their work offers paths to decolonial worlds we may need to develop new eyes to see.

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When it comes to consciousness, William James is well-known for his descriptions of it rather than his theory of it and its relation to the body. In Consciousness is Motor: William James on Mind and Action(Oxford UP, 2025), Alexander Klein elaborates James’ theory of the evolutionary function of consciousness and how conscious states are always linked to the body and always trigger bodily motion (from physiological changes to purposive behavior). Klein, who is Canada Research Chair and Professor of Philosophy at McMaster University, describes the vivisection experiments with headless frogs that led theorists to deny that consciousness was necessary for purposive action or to affirm that consciousness depended on the whole nervous system, not just the brain. James instead proposed an essential link between consciousness and purposive action in which the latter required an ability to entertain “absent” (future) sensations. Klein’s book situates James in relation to contemporary debates regarding the functional role of consciousness, the search for neural correlates of and behavioral markers of consciousness, and the embodiment of mind.

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The cybernetic tradition in cognitive science analyzes the purposive behavior of many complex systems – from sensory-guided missiles to sensory-guided animals -- in terms of feedback control that maintains stability in the face of external perturbation. A more recent extension and elaboration of this framework brings in predictive processing and the minimization of free energy – essentially, minimizing getting inputs that conflict with what the system expects. In A Drive to Survive: the Free Energy Principle and the Meaning of Life(MIT Press, 2025), Kathryn Nave argues that this framework is inadequate for explaining living organisms, which are not merely complex but inherently unstable and continually producing themselves through metabolism. Nave, who is a Leverhulme Trust Early Career Research Fellow at the University of Edinburgh, defends a bioenactivist view of living organisms in which the chemical and energetic constraints involved in having a metabolism are essential for understanding their actions, in contrast to the “sensor-guided movementism” of the FEP framework.

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Andrew Lister's Justice and Reciprocity (Oxford University Press, 2024) examines the place of reciprocity in egalitarianism, focusing on John Rawls's conception of "justice as fairness." Reciprocity was a central to justice as fairness, but Rawls wasn't explicit about the different forms of reciprocity, nor the diverse roles reciprocity played in his theory. The book's main thesis is threefold. First, reciprocity is not simply a fact of human psychology or a duty, but a limiting condition on other duties. Second, such conditions are a natural consequence of thinking of equality as a relational value. However, third, we can identify limits on this conditionality, which explains how some duties of justice can be unconditional. The book explores the ramifications of this argument in a series of debates about distributive justice: productive incentives, duties to future generations, unconditional basic income, and global justice. In each domain, thinking about reciprocity as a limiting condition helps explain otherwise puzzling aspects of justice as fairness, in some cases making the view more plausible, but in others underlining limits that will be unappealing to egalitarians of a more unilateral bent. Lister ultimately shows that reciprocity involves more than returning benefits, and that limiting justice with reciprocity conditions need not make justice implausibly undemanding. In this way, the book rehabilitates reciprocity for egalitarianism.

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Humans are highly inquisitive, yet fallible and cognitively limited. How can we improve our epistemic lot despite our limitations? In Epistemic Ecology(MIT Press, 2025), Catherine Elgin develops a model in which individuals learn to rely on communal epistemic resources, such as communally-endorsed standards for correcting ourselves, and in turn contribute to those resources through active epistemic agency. In this way, she shows how epistemic autonomy and epistemic interdependence are mutually reinforcing rather than in tension. Elgin, who is professor of philosophy of education at Harvard University, also distinguishes between belief, which entails truth, and acceptance, an active epistemic attitude that constitutively involves reflection and assessment. This capacity for reflection is learned, but we use it widely – in sports bars, for example, just as much as in academic contexts.

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What happens if we turn to James Baldwin, not just for the amazing quotations and excellent photos, but as a critical theorist? What if we read his nonfiction philosophically? What can Baldwin help us understand and do now? In So Unimaginable a Price: Baldwin and the Black Atlantic (Northwestern UP, 2025), John Drabinski takes up this project to give a sustained philosophical reading of Baldwin’s nonfiction. Drabinski does so to understand the event of Baldwin’s contributions in the context of the Black Atlantic. Baldwin was a thinker who looked to the United States, even when in exile. But he was also in the broader context of the mid-twentieth century Black Atlantic, of which he was surely aware but wrote little—what if we read for what was absent from Baldwin’s texts?

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While we tend to think of biological individuals in terms of paradigmic cases – a dog, a starfish, a bacterium – our ordinary criteria for distinguishing one individual from another are inadequate for making these distinctions in general. If a starfish can literally split itself in two and each half regenerates into a new starfish, why hold that there was just one starfish to begin with rather than many? Inhttps://bookshop.org/a/12343/9780192857194The Units of Life: Kinds of Individual in Biology (Oxford UP, 2025), Ellen Clarke defends the idea of evolutionary individuals: units created and maintained by mechanisms that ensure the parts share a common fate. Such individuals enable good evolutionary bookkeeping, in particular our ability to predict which variations in these individuals will enable natural selection to occur. Clarke, an associate professor of philosophy at the University of Leeds, considers the merits of her view in relation to alternatives, how her view explains the emergence of new levels of biological individuality, and how the need for idealization and scientific choice of individual boundaries can avoid conventionalism about biological individuals.

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“Liberal egalitarianism” refers to a family of political views that are “liberal” in taking individual rights to be of premier importance and “egalitarian” in holding that justice requires that political, social, and economic inequalities be minimized as much as possible. The standard approach to liberal egalitarian theorizing, influenced greatly by John Rawls’s A Theory of Justice (1971), is to specify a set of normative principles to guide the design and functioning of society’s primary institutions (its “basic structure”). In The Anatomy of Justice: On the Shape, Substance, and Power of Liberal Egalitarianism (Oxford UP, 2024), Gina Schouten argues for a reorientation in liberal egalitarian theorizing about justice. She proposes that, instead of prescriptive principles, we should instead think of a liberal egalitarian theory’s most important product to be “evaluative discernment”: theorizing should aim to discern those achievements or values the realization of which would make society more just overall. Schouten offers a weighted specification of the values of justice, what she calls “the anatomy of justice.” The anatomy of justice is deployed by Schouten to help resolve difficulties internal to liberal egalitarianism, in part by deflating longstanding debates, like that regarding whether equality is fundamentally a distributive or a relational value. The anatomy of justice is also used by Schouten to provide systematic and compelling guidance for addressing existing injustices and to defend liberalism from criticisms from the left. The book thus aims to demonstrate the vitality and relevance of feminist liberal egalitarianism.

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How do scientists reason when they posit unobservables to explain their observed results? For example, how did Watson and Crick reason that DNA had a double-helix structure when they observed Franklin’s image 51, or how did Hodgkin and Huxley reason that sodium ions carried the current flowing into the membrane of a voltage-clamped giant squid axon? In Compositional Abduction and Scientific Interpretation: A granular approach (Cambridge University Press), Kenneth Aizawa argues for an account of such reasoning as singular compositional abduction: explaining particular experimental results in terms of lower-level entities, such as the bonds between nucleotides or the positive charges of sodium ions. Aizawa, who is professor of philosophy at Rutgers University—Newark, draws on close examination of scientific practice to argue that dominant views in philosophy of science regarding abduction do not capture what scientists are actually doing. Instead, he articulates compositional abduction as a specific form of inferential practice in science distinct from eliminating alternative hypotheses, employing hypothetical-deductive confirmation, or identifying mechanism components.

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How can habits of racialization be affected by art, in its reception and its creation? How can a carnal aesthetics help us understand Latinx life? What if we listen to photographs? How might they undo us? Can we be undone? In Carnalities: The Art of Living in Latinidad (Duke UP, 2025), Mariana Ortega focuses on photography using a hermeneutics of love and critical phenomenology to think about and with creative practices of primarily Latinx artists. Moving from the ocular to the mouthly, Ortega opens up possibilities for being affected by art. She also shows how artists use aesthetic practices to transform themselves, the possibilities for life, and as means to refuse to forget the dead.

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The word “metaphysics” conjures up thoughts of very hard questions about reality and deep, perhaps unresolvable, metaphysical mysteries. But is that the right way to think about the subject matter of metaphysics? According to Amie Thomasson, very clearly no. In her new book, Rethinking Metaphysics (Oxford University Press, 2025), Thomasson argues that traditional views of metaphysics make the mistake of assuming that our concepts all function the same way – for example, that the job of metaphysics is to provide truthmakers for statements about necessity and possibility, about morality, about numbers, when each of these discourses have different aims. Thomasson, who is Daniel P. Stone Professor of Intellectual and Moral Philosophy at Dartmouth College, instead offers a deflationary view of metaphysics in which the job of metaphysicians is conceptual engineering – of figuring out how our concepts and terms work in a discourse, what their various functions are, and what conceptual schemes we should adopt, particularly if our current ones are leading us into metaphysical pseudo-problems.

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How should one live? What should one do? And what do these questions have to do with being a good person? In Unbecoming Persons: The Rise and Demine of the Modern Moral Self (University of Chicago Press, 2025), Ladelle McWhorter reorients these questions through a genealogy of the concept of personhood. That genealogy is in the service of showing us not only that personhood is historically contingent, but that it is also optional. In unbecoming persons, we can feel relief, vital belonging, and exhilaration. We can also embrace an ethos of active belonging, a mode of living that eschews the trappings of personhood for the possibilities of life together.

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Until recently, no one could access the detailed contents of your mind directly the way only you can. This level of protection of our mental data was guaranteed by the way we are built biologically – and it can no longer be taken for granted. In Cyborg Rights: Extending Cognition, Ethics, and the Law (Routledge, 2025) S. Orestis Palermos considers the ethical and legal implications of the extended mind thesis – the idea that information-processing technologies are not merely tools but literal parts of our minds. While this thesis remains controversial, there is little doubt that technological devices can push information that coheres in an integrated way with your thoughts – for example, when your phone presents photographs of last year’s holiday on today’s anniversary. Such mind extensions create new vulnerabilities to invasions of mental privacy, freedom of thought, and protection from personal assault. Palermos, who is assistant professor of philosophy at the University of Ioannina, articulates these new problems and explores what levels of protection we should adopt in the face of them, up to the point of making it technologically impossible to access or manipulate your extended mental contents. 

S. Orestis Palermos is Assistant Professor of Philosophy at University of Ioannina, in Greece.

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