Drawing on insights from the epistemological work of the Jaina philosophers of classical India, I argue in defense of epistemic pluralism, the view that there are different but equally valid ways of knowing the world. The version of epistemic pluralism I defend is stance pluralism, a pluralism about epistemic stances or perspectives, understood to be policies or stratagems of knowing. I reject the view that the correct way to characterize epistemic pluralism is as consisting in a pluralism about epistemic systems.

This paper introduces a framework for thinking about ontological questions—in particular, the Special Composition Question—and shows how the framework might help support something like an account of restricted composition. The framework takes the form of an account of natural objects, in analogy with David Lewis's account of natural properties. Objects, like properties, come in various metaphysical grades, from the fundamental, fully objective, perfectly natural objects to the nomologically otiose, maximally gerrymandered, perfectly non-natural objects. The perfectly natural objects, I argue, are the mereological simples, and (roughly) a collection composes an object of degree-n naturalness if and only if its members are arranged F-wise, for some property F that appears in the degree-n natural laws. Arbitrary composites turn out to be perfectly non-natural objects and are metaphysical bystanders. Ordinary composite objects fall in between. Some—e.g., atoms—are very (though not perfectly) natural; others—e.g., tables—are highly non-natural.

A dominant claim in the philosophical literature on trust is that we should stop thinking in terms of group trustworthiness or appropriate trust in groups. In this paper, we push back against this claim by arguing that philosophical work on trust would benefit from being brought into closer contact with empirical work on the nature of trust. We consider data on reactive attitudes and moral responsibility to adjudicate on different positions in the philosophical literature on trust. An implication of our argument is that the distinction between different kinds of groups—mere groups versus institutional groups—deserves more attention than is currently recognized in the philosophical literature on trust.

In the first section of the paper, we draw some basic philosophical distinctions concerning the nature and kinds of trust. In section two, we present the positions taken by Hawley (2017), who argues against trust in groups, and Faulkner (2018), who argues in favor of trust in groups. In section three, we introduce some empirical data and suggest that, albeit tentatively, this looks to undermine Hawley's position and is compatible with Faulkner's approach. We thus suggest, on the basis of the evidence that we have available, that we have reasons to prefer the position taken by Faulkner (2018) over that taken by Hawley (2017). We end by discussing some implications for distinctions between different kinds of groups relevant for future philosophical work on trust.

In her seminal article ‘Modern Moral Philosophy’ (1958) Elizabeth Anscombe argued that we need a new ethics, one that uses virtue terms to generate absolute prohibitions against certain act-types. Leading contemporary virtue ethicists have not taken up Anscombe's challenge in justifying absolute prohibitions and have generally downplayed the role of rule-following in their normative theories. That they have not done so is primarily because contemporary virtue ethicists have focused on what is sufficient for characterizing the deliberation and action of the fully virtuous person, and rule-following is inadequate for this task. In this article, I take up Anscombe's challenge by showing that rule-following is necessary for virtuous agency, and that virtue ethics can justify absolute prohibitions. First, I offer a possibility proof by showing how virtue ethics can generate absolute prohibitions in three ways: by considering actions that directly manifest vice or that cannot be performed virtuously; actions that are prohibited by one's institutional roles and practical identities; and actions that are prohibited by the prescriptions of the wise. I then seek to show why virtue ethicists should incorporate rule-following and absolute prohibitions into their theories. I emphasize the central role that rules have in the development of virtue, then motivate the stronger view that fully virtuous agents follow moral rules by considering the importance of hope, uncertainty about consequences, and taking responsibility for what eventuates. Finally, I provide an account of what Anscombe called a ‘corrupt mind’, explaining how our understanding of virtue is corrupted if we think that virtue may require us to do vicious actions.

The past is deeply important to many of us. But our concern about history can seem puzzling and needs justification. After all, the past cannot be changed: we can help the living needy, but the tears we shed for the long dead victims of past tragedies help no one. Attempts to justify our concern about history typically take one of two opposing forms. It is assumed either that such concern must be justified in instrumental or otherwise self-centered and present-centered terms or that our interest in history must be utterly disinterested and pursued for its own sake. But neither approach can fully explain, or justify, our concern about the past. I propose a third approach, on which the past matters because it contains much that is of value—all those past people and the things they did or had endured—and this value calls for our fitting response. In short: the significance of the past is past significance.

A significant debate has developed around the question: What are the moral limits of the market? This paper argues that this debate proceeds on a mistake. Both those who oppose specific markets and those who defend them, adopt the same deficient approach. Participants illicitly proceed from an assessment of the transactions making up a market to a judgment of that market's permissibility. This inference is unlicensed. We may know everything there is to know about the transactions in a specific market—they might all be absolutely bad—but we will not yet know whether that market should be prohibited. To discern this, to establish that intervention into some specific market is justifiable, one must supply a rather different assessment. One must compare the outcome in which that market is permitted with the best outcome available in its absence. None in this debate has offered such a judgment.

It is widely thought that we have good reason to try to be important. Being important or doing significant things is supposed to add value to our lives. In particular, it is supposed to make our lives exceptionally meaningful. This essay develops an alternative view. After exploring what importance is and how it might relate to meaning in life, a series of cases are presented to validate the perspective that being important adds no meaning to our lives. The meaningful life does need valuable projects, activities, and relationships. But no added meaning is secured by those projects, activities, and relationships being especially significant. The extraordinary life has no more meaning than the ordinary life.

Throughout her work, Audre Lorde maintains that her self-preservation in the face of oppression depends on acting from the recognition and valorization of her feelings as a deep source of knowledge. This claim, taken as a portrayal of agency, poses challenges to standard positions in ethics, epistemology, and moral psychology. This article examines the oppositional agency articulated by Lorde's thought, locating feeling, poetry, and the power she calls ‘the erotic’ within her avowed project of self-preservation. It then explores the implications of taking seriously Lorde's account, particularly for theorists examining ethics and epistemology under nonideal social conditions. For situations of sexual intimacy, for example, Lorde's account unsettles prevailing assumptions about the role of consent in responsibility between sexual partners. I argue that obligations to solicit consent and respect refusal are not sufficient to acknowledge the value of agency in intimate encounters when agency is oppositional in the way Lorde describes.

In the recently discovered Cambridge manuscript, widely regarded as an early draft of Rules for the Direction of the Mind, Descartes does not describe the mind as a ‘purely spiritual’ force ‘distinct from the whole body’. This has led some readers to speculate that Descartes did not embrace mind-body dualism in the Cambridge manuscript. In this article, I offer a detailed interpretation of Descartes's mind-body dualism in the established Charles Adam and Paul Tannery edition of Rules, and argue that, while differences between the Cambridge manuscript and the established version of Rules are significant, the relevant passages in the Cambridge manuscript preclude interpretation along both materialist and hylomorphic lines. I then offer an account of the development of Descartes's mind-body dualism between the Cambridge manuscript and the established version of Rules. What the Cambridge manuscript reveals is not Descartes before dualism, but rather Cartesian dualism in its barest form.

Critics across the political spectrum have worried that ordinary uses of words like ‘racist’, ‘sexist’, and ‘homophobic’ are becoming conceptually inflated, meaning that these expressions are getting used so widely that they lose their nuance and, thereby, their moral force. However, the charge of conceptual inflation as well as responses to it are standardly made without any systematic investigation of how ‘racist’ and other expressions condemning oppression are actually used in ordinary language. Once we examine large linguistic corpora to see how these expressions are actually used, we find that English speakers have a rich linguistic repertoire for qualifying the degree to which and dimensions along which something is racist, sexist, homophobic, and so on. These facts about ordinary usage undermine the charge of conceptual inflation. Without awareness of facts about ordinary usage, theorists risk making linguistic prescriptions that are unnecessary or counterproductive.

Shame is frequently viewed as a destructive emotion; but it can also be understood in terms of change and growth. This essay highlights the problematic values that cause pervasive and frequent shame and the importance of resisting and changing these values. Using Confucian insights, I situate shame in an interactive process between the individual's values and that of their society, thus, being vulnerable to shame represents both one's connection to a community and an openness to others’ negative feedback. This process provides an important arena where personal values interact with communal ones. The Confucian tradition, I argue, affords individuals a degree of autonomy in internalization through urging them to cultivate and maintain a keen sense of shame. My discussion also offers resources for understanding the various aspects of this interactive process—how individuals with similar experiences of shame may, through channeling their experiences, influence social values and propel moral progress.

In her Discourse on Happiness, Émilie du Châtelet argues susceptibility to illusion is one of the five ‘great machines of happiness,’ and that ‘we owe most of our pleasures to illusions’ (2009: 349). However, many who read the Discourse find this aspect of her view puzzling and in tension with her claims that we must always seek truth and obey reason. To understand better her claims in the Discourse on Happiness, this article explores Du Châtelet's discussions of illusions in her Foundations of Physics, On Liberty, and the Dissertation on the Nature and Propagation of Fire. I distinguish four types of illusions that Du Châtelet posits and clarify the ways in which these relate to her views on happiness and love in the Discourse and argue that she avoids deceptive or perpetual illusions of happiness through the use of the principle of sufficient reason.

I argue that the debate between proponents of substance causation and proponents of causation by powers, as to whether substances or their powers are causes, hinges on whether or not powers (as properties) are self-exemplifying or non-self-exemplifying properties. Substance causation is committed to powers being non-self-exemplifying properties while causation by powers is committed to powers being self-exemplifying properties. I then argue that powers are non-self-exemplifying properties, in support of substance causation.

The social world contains institutions (nations, clubs), groups (races, genders), objects (talismans, borders), and more. This essay explores a puzzle about the essences of social items. There is widespread consensus against social essences because of problematic presuppositions often made about them. But it is argued that essence can be freed from these presuppositions and their problems. Even so, a puzzle still arises. In a Platonic spirit, essences in general seem detached from the world. In an Aristotelian spirit, social essences in particular seem embedded in the world. The puzzle is that these inclinations are individually plausible but jointly incompatible. The essay has four aims: to clarify and refine the puzzle; to explore the puzzle's implications for essence in general and for social essences in particular; to illustrate the fruitfulness of the general distinction between detached and embedded; and to develop this distinction to sketch a novel solution to the puzzle.

It is widely known that Hegel's Philosophy of Right recognizes poverty as one of the central problems of modern civil society. What is much less well known, however, is that Hegel sees yet another structural problem at the opposite side of the economic spectrum: a problem of affluence. Indeed, as I show in this essay, Hegel's text contains a detailed—yet sometimes overlooked—discussion of the detrimental psychological and sociological effects of great wealth and how to counter them. By bringing this discussion to the fore, we get a more complete picture of Hegel's theory of civil society (and of some of its central concepts, such as ‘the rabble') and shed light on an aspect of Hegel's social philosophy that speaks to problems we face today.

The paper begins by surveying a range of possible views on the metaphysics of romantic love, organizing them as responses to a single question. It then outlines a position, constructionist functionalism, according to which romantic love is characterized by a functional role that is at least partly constituted by social matters (social institutions, traditions, and practices), although this role may be realized by states that are not socially constructed.

This article evaluates the following four theses about bodily experience and self-consciousness: Descartes's thesis (bodily experience is a form of self-consciousness); Kant's thesis (nothing can count as a genuine form of self-consciousness unless it is consciousness of oneself as a subject); Locke's thesis (in bodily experience we are presented with ourselves as physical objects); and Merleau-Ponty's thesis (the way we encounter ourselves in bodily experience is fundamentally different from how we encounter non-bodily physical objects in outward-directed, exteroceptive perception). I argue that they are all true.

In this article, I provide an analysis of the widespread, intellectually fascinating, and existentially challenging phenomenon of self-reflexive anxiety in which we feel threatened by what or who we are (or have been or will become). I focus on those cases in which we take an event or action whose possible occurrence we attribute to ourselves to be expressive or constitutive of our identity. As I argue, depending on the kind of event we are dealing with, our descriptive self-conception, our self-esteem, or our evaluative self-conception are at stake. In all cases, we are confronted with a dialectic between self and other, activity and passivity inherent in our personhood or even in our agency. I demonstrate how my analysis is not only of intrinsic value, but it can also help us in achieving a better understanding of self-reflexive emotions in general and ‘traditional’ self-reflexive emotions like shame in particular.

Working with the assumption that properties depend for their instantiation on substances, I argue against a unitary analysis of instantiation. On the standard view, a property is instantiated just in case there is a substance that serves as the bearer of the property. But this view cannot make sense of how properties that are mind-dependent depend for their instantiation on minds. I consider two classes of properties that philosophers often take to be mind-dependent: sensible qualities like color and bodily sensations like itches. Given that the mind is never itself literally red or itchy, we cannot explain the instantiation of these qualities as a matter of their having a mental bearer. Appealing to insights from Berkeley, I defend a view on which a property can be instantiated not in virtue of having a bearer—mental or material—but rather in virtue of being the object of a conscious act of perception. In the second half of the paper, I suggest that the best account of sensible qualities and bodily sensations ultimately makes use of both varieties of instantiation.

This paper defends an account of moral shock as an emotional response to intensely bewildering events that are also of moral significance. This theory stands in contrast to the common view that shock is a form of intense surprise. On the standard model of surprise, surprise is an emotional response to events that violated one's expectations. But I show that we can be morally shocked by events that confirm our expectations. What makes an event shocking is not that it violated one's expectations, but that the content of the event is intensely bewildering (and bewildering events are often, but not always, contrary to our expectations). What causes moral shock is, I argue, our lack of emotional preparedness for the event. And I show that, despite the relative lack of attention to shock in the philosophical literature, the emotion is significant to moral, social, and political life.