Julian Baggini

In A Philosophers' Manifesto a diverse range of leading philosophers from around the world present the philosophical case for a new policy or law they think will make an improvement in the world. The proposals range across questions of punishment, state ownership, education, freedom, democratic and economic inclusion. They draw in perspectives from Europe, the Americas, East Asia, Africa and India. This collection presents robust arguments for some radical new approaches to social and political issues, showing exactly how philosophy can be of real, practical benefit, especially in these fractious times.

Knowledge is often thought of as something that we each individually have, something inside our own minds. But our knowledge depends on other people's testimony and expertise. And what we know depends on what our society makes it possible for us to know, either formally or informally through social norms and practices that suppress some ideas and privilege others. The philosophical study of the social dimension of knowledge is called Social Epistemology. This volume gathers experts in the field from across the world to give their perspectives on it.

It’s a question that has puzzled philosophers and theologians for centuries and is at the heart of numerous political, social, and personal concerns: Do we have free will? In this cogent and compelling book, Julian Baggini explores the concept of free will from every angle, blending philosophy, sociology, and cognitive science to find rich new insights on the intractable questions that have plagued us. Are we products of our culture, or free agents within it? Are our neural pathways fixed early on by a mixture of nature and nurture, or is the possibility of comprehensive, intentional psychological change always open to us? And what, exactly, are we talking about when we talk about “freedom” anyway? Freedom Regained brings the issues raised by the possibilities—and denials—of free will to thought-provoking life, drawing on scientific research and fascinating encounters with everyone from artists to prisoners to dissidents. He looks at what it means for us to be material beings in a universe of natural laws. He asks if there is any difference between ourselves and the brains from which we seem never able to escape. He throws down the wildcards and plays them to the fullest: What about art? What about addiction? What about twins? And he asks, of course, what this all means for politics. Ultimately, Baggini challenges those who think free will is an illusion. Moving from doubt to optimism to a hedged acceptance of free will, he ultimately lands on a satisfying conclusion: it is something we earn. The result is a highly engaging, new, and more positive understanding of our sense of personal freedom, a freedom that is definitely worth having.

The object of the exercise is to understand what we can do to stop something bad. It would be better if people stopped for the purest of motives, but it’s best if they stop. And if the choice is between their stopping for the wrong reasons and their not stopping I favour their stopping for the wrong reasons. Kant may be right that people ought to stop killing because they see that it’s wrong. That ought to be enough, but it may not be, and if it isn’t, if there’s something else that can actually get them to stop, then I favour using it.

From popular introductions to biographies and television programmes, philosophy is everywhere. Many people even want to be philosophers, usually in the café or the pub. But what do real philosophers do? What are the big philosophical issues of today? Why do they matter? How did some our best philosophers get into philosophy in the first place? Read New British Philosophy and find out for the first time. Clear, engaging and designed for a general audience, sixteen fascinating interviews with some of the top philosophers from the new generation of the subject's leaders range from music to the mind and feminism to the future of philosophy. Each interview is introduced and conducted by Julian Baggini and Jeremy Stangroom of The Philosophers Magazine. This is a unique snapshot of philosophy in Great Britain today and includes interviews with: Ray Monk - Biography; Nigel Warburton - the Public; Aaron Ridley - Music; Jonathan Wolff - Politics; Roger Crisp - Ethics; Rae Langton - Pornography; Miranda Fricker - Knowledge; M.G.F.Martin - Perception; Timothy Williamson - Vagueness; Tim Crane - Mind; Robin Le Poidevin - Metaphysics; Christina Howells - Sartre; Simon Critchley - Phenomenology; Simon Glendinning - Continental; Stephen Mulhall - the Future; Keith Ansell Pearson - the Human.

John Searle has recently produced an argument for strong altruism which rests on the recognition that ‘I believe my need for help is a reason for you to help me’. The argument fails to recognize the difference between ‘a reason for me for you to help me’ and ‘a reason for you for you to help me.’ These are two logically distinct types of reason and the existence of one can never therefore be enough to establish the existence of the other. The existence of this logical gap is a major obstacle for any argument for morality as a rational requirement that attempts to universalise from reasons individual persons have to act morally.

Although political pluralism can have an ethical justification, it does not need one. Political pluralism can be justified on the basis of an epistemological argument about what we can claim to know, one which has a normative conclusion about how strongly we ought to believe. This is important because for pluralism to command wide assent, it needs something other than an ethical justification, since many simply will not accept that justification. Thus understood, we can see that current threats to pluralism come not just from authoritarian movements but from populism, which has already infected mainstream politics.