Philosophy & Religion

A philosopher calls for a revolution in ethics, suggesting we expand our "moral circle" to include insects, AI systems, and even microbes. Today, human exceptionalism is the norm. Despite occasional nods to animal welfare, we prioritize humanity, often neglecting the welfare of a vast number of beings. As a result, we use hundreds of billions of vertebrates and trillions of invertebrates every year for a variety of purposes, often unnecessarily. We also plan to use animals, AI systems, and other nonhumans at even higher levels in the future. Yet as the dominant species, humanity has a responsibility to ask: Which nonhumans matter, how much do they matter, and what do we owe them in a world reshaped by human activity and technology? In The Moral Circle, philosopher Jeff Sebo challenges us to include all potentially significant beings in our moral community, with transformative implications for our lives and societies This book explores provocative case studies such as lawsuits over captive elephants and debates over factory-farmed insects, and compels us to consider future ethical quandaries, such as whether to send microbes to new planets, and whether to create virtual worlds filled with digital minds. Taking an expansive view of human responsibility, Sebo argues that building a positive future requires the shedding of human exceptionalism and radically rethinking our place in the world.

In this second year of the seminar, originally presented in 2002-2003 as the last course he would give before his death, Derrida focuses on two markedly different texts: Heidegger's 1929-1930 course The Fundamental Concepts of Metaphysics, and Daniel Defoe's Robinson Crusoe. As he moves back and forth between the two works, Derrida pursues the relations between solitude, insularity, world, violence, boredom and death as they supposedly affect humans and animals in different ways. Hitherto unnoticed or underappreciated aspects of Robinson Crusoe are brought out in strikingly original readings of questions such as Crusoe's belief in ghosts, his learning to pray, his parrot Poll, and his reinvention of the wheel. Crusoe's terror of being buried alive or swallowed alive by beasts or cannibals gives rise to a rich and provocative reflection on death, burial, and cremation, in part provoked by a meditation on the death of Derrida's friend Maurice Blanchot. Throughout, these readings are juxtaposed with interpretations of Heidegger's concepts of world and finitude to produce a distinctively Derridean account that will continue to surprise his readers.

When the jolly Italian peasant-turned-cardinal Angelo Giuseppe Roncalli of Venice was elected Pope John XXIII in 1958, change was in the air. The Church, many said, had refused to enter the twentieth century. In response, Pope John launched Vatican II, an "ecumenical council" that summoned hundreds of church leaders to Rome. It marked one of the most progressive turns the Church had taken in centuries: "medicine of mercy," as Pope John called it. Yet not everyone in the Church was prepared to accept this modernization. The lines were drawn--in a battle that continues to rage into the twenty-first century. In Jesus Wept, Philip Shenon takes us inside the Holy See to reveal its intricacies, hypocrisies, and hidden maneuverings, bringing all the momentous disputes and issues vividly to life: priestly celibacy, birth control, homosexuality, restoring ties with other Christians and Jews, shameful sex abuse crimes, the role of women in the Church. In his rich portrayals of the popes from John to Francis, Shenon draws on research across four continents, including hundreds of interviews and the exhaustive archival material. He also brings to light other key figures in the Church, such as Cardinal Alfredo Ottaviani, the incredibly powerful, conservative, and staunchly anticommunist director of the Holy Office under Pius XII, who lived proudly by the motto semper idem--"always the same." This is a consummate, vibrant history of the modern Church.

Inviting new translations of classical Buddhist texts about why the self is an illusion--and why giving it up can free us from suffering From self-realization and self-promotion to self-help and the selfie, the modern world encourages us to be self-obsessed. We are even told that finding ourselves is the key to happiness. Better to lose yourself! More than 2,500 years ago, the Buddha argued that the self is an illusion--and that our belief in it is the cause of most, if not all, of our suffering. How to Lose Yourself presents lively, accessible, and expert new translations of ancient Buddhist writings about the central, unique, and powerful Buddhist teaching of "no-self." Drawn from three important Buddhist traditions, these essential Indian, Tibetan, and Chinese writings provide a rich sampling of the ways Buddhist philosophers have understood the idea that we are selfless persons--and why this insight is so therapeutic. When we let go of the self, we are awakened to the presence of all things as they truly are, and we let go of the anxiety, fear, greed, and hatred that are the source of all suffering. Complete with an introduction and headnotes to each selection, and the original texts on facing pages, How to Lose Yourself is a concise guide to a transformative idea.

What happens to American democracy if Christianity is no longer able, or no longer willing, to perform the functions on which our constitutional order depends? In this provocative book, the award-winning journalist Jonathan Rauch--a lifelong atheist--reckons candidly with both the shortcomings of secularism and the corrosion of Christianity. Thin Christianity, as Rauch calls the mainline church, has been unable to inspire and retain believers. Worse, a Church of Fear has distorted white evangelicalism in ways that violate the tenets of both Jesus and James Madison. What to do? For answers, Rauch looks to a new generation of religious thinkers, as well as to the Church of Jesus Christ of Latter-day Saints, which has placed the Constitution at the heart of its spiritual teachings. In this timely critique Rauch addresses secular Americans who think Christianity can be abandoned, and Christian Americans who blame secular culture for their grievances. The two must work together, he argues, to confront our present crisis. He calls on Christians to recommit to the teachings of their faith that align with Madison, not MAGA, and to understand that liberal democracy, far from being oppressive, is uniquely protective of religious freedom. At the same time, he calls on secular liberals to understand that healthy religious institutions are crucial to the survival of the liberal state.