In all groups - from couples to nation-states - people influence one another. Much of this influence is benign, for example giving advice to friends or serving as role models for our children and students. Some forms of influence, however, are clearly morally suspect, such as threats of violence and blackmail. A great deal of attention has been paid to one form of morally suspect influence, namely coercion. Less attention has been paid to what might be a more pervasive form of influence: manipulation. The essays in this volume address this relative imbalance by focusing on manipulation, examining its nature, moral status, and its significance in personal and social life. They address a number of central questions: What counts as manipulation? How is it distinguished from coercion and ordinary rational persuasion? Is it always wrong, or can it sometimes be justified, and if so, when? Is manipulative influence more benign than coercion? Can one manipulate unintentionally? How does being manipulated to act bear on one's moral responsibly for so acting? Given various answers to these questions, what should we think of practices such as advertising and seduction?

It is now generally accepted that the nature of human thought has much to do with the structure and function of the human body. In Spirituality in the Flesh, Robert C. Fuller investigates how our sensory organs, emotional programs, sexual sensibilities, and neural structures shape religious phenomena. Why is it that some religious traditions assign spiritual currency to pain? How do neurochemically-driven emotions such as fear shape our religious actions? What is the relationship between chemically altered states of consciousness and religious innovation? The body has recently become a subject of investigation among scholars of religion. Many such studies focus on the concept of the body as a cultural construct. Whereas these treatments helpfully demonstrate how cultures construct ideas about the body, Fuller asks how the body itself influences religious concepts. Seeking to establish a middle ground between purely materialistic or humanistic arguments, he skillfully pairs scientific findings with religious truths. Both perspectives could learn from the other: Fuller takes scientific interpreters to task for failing to understand the inherently cultural aspects of embodied experience even as he chides most religion scholars for ignoring new knowledge about the biological substrates of human behavior. Comfortable with the language of scientific analysis and sympathetic to the inherently subjective aspects of religious events, Fuller introduces the biological study of religion by joining our unprecedented understanding of bodily states with an experts knowledge of religious phenomena. Culling insights from scientific observations, historical allusions, and literary references, Spirituality in the Flesh provides fresh understandings that promise to enrich our appreciation of the embodied religious experience.

The author's royalties from this book are being donated to Saint Frances Hospice, a charity that cares for people with palliative and end of life care needs. The kindness project is full of practical, actionable ideas on how you can make the world a kinder place one small step at a time, and in turn improve your own personal wellbeing. We'll explore how you can be kind every single day we'll look at how to be kind whilst at home and at work, and examine, importantly, how to be kinder to ourselves. From the co-host of the Kindness Project Podcast, Chris Daems, comes a book about hope, about faith in his fellow humans and why finding small incremental ways to be kind every single day can help us become happier and healthier. Learning from some of the kindest people on our planet, Chris explains how we all benefit from being a little kinder and whilst looking for kindness in others found his own road to being a little bit kinder himself. Further details "In The Kindness Project, Chris Daems gifts readers a brazenly honest and highly engaging account of his own quest to be kinder in life. -Lauren Janus "This is a book that makes you reflect on your own character and relationships, what it means to be kind to yourself and others. A warm, enjoyable, inspirational read, packed full of wisdom and actionable ideas." -KeithBoyes

Frank Jackson champions the cause of conceptual analysis as central to philosophical inquiry. In recent years conceptual analysis has been undervalued and, Jackson suggests, widely misunderstood; he argues that there is nothing especially mysterious about it and a whole range of important questions cannot be productively addressed without it. He anchors his argument in discussion of specific philosophical issues, starting with the metaphysical doctrine of physicalism and moving on, via free will, meaning, personal identity, motion and change, to the philosophy of colour and to ethics. The significance of different kinds of supervenience theses, Kripke and Putnam's work in the philosophy of modality and language, and the role of intuitions about possible cases receive detailed attention. Jackson concludes with a defence of a version of analytical descriptivism in ethics. In this way the book not only offers a methodological programme for philosophy, but also throws fascinating new light on some much-debated problems and their interrelations. puffs which may be quoted (please do not edit without consulting OUP editor): 'This is an outstanding book. It covers a vast amount of philosophy in a very short space, advances a number of original and striking positions, and manages to be both clear and concise in its expositions of other views and forceful in its criticisms of them. The book offers something new for those interested in the various individual problems it discusses-conceptual analysis, the mind-body relation, secondary qualities, modality, and ethical realism. But unifying these individual discussions is an ambitious structure which amounts to an outline of a complete metaphysical system, and an outline of an epistemology for this metaphysics. It is hard to think of a central area of analytic philosophy which will not be touched by Jackson's conclusions.' Tim Crane, Reader in Philosophy, University College London 'The writing is clear, straightforward, and down to earth-the usual virtues one expects from Jackson . . . what he has to say is innovative and valuable . . . the book deals with a large number of apparently diverse philosophical issues, but it is also an elegantly unified work. What gives it unity is the metaphilosophical framework that Jackson works out with great care and persuasiveness. This is the first serious and sustained work on the methodology of metaphysics in recent memory. What he says about the role of conceptual analysis in metaphysics is an important and timely contribution. . . . It is refreshing and heartening to see a first-class analytic philosopher doing some serious metaphilosophical work . . . I think that the book will be greeted as an important event in philosophical publishing.' Jaegwon Kim, Professor of Philosophy, Brown University

Andy West teaches philosophy in prisons. He has conversations with people inside about their lives, discusses their ideas and feelings and listens as the men and women he works with explore new ways to think about their situation. Could we ever be good if we never felt shame? What makes a person worthy of forgiveness? Could someone in prison ever be more free than someone outside? These questions about how to live are ones we all need to ask, but in this setting they are even more urgent. When Andy steps into jail, he also confronts his inherited guilt: his father, uncle and brother all spent time in prison. He has built a different life for himself, but he still fears that their fate will be his. As he discusses questions of truth, identity and hope with his students, he searches for his own form of freedom. Moving, sympathetic, wise and frequently funny, The Life Inside is an elegantly written and unforgettable book. Through its blend of memoir, storytelling and gentle philosophical questioning, readers will gain a new insight into our justice system, our prisons and the plurality of lives found inside.

A Treatise of Human Nature was published between 1739 and 1740. Book I, entitled Of the Understanding, contains Hume's epistemology, i.e., his account of the manner in which we acquire knowledge in general, its justification (to the extent that he thought it could be justified), and its limits. Book II, entitled Of the Passions, expounds most of what could be called Hume's philosophy of psychology in general, and his moral psychology (including discussions of the problem of the freedom of the will and the rationality of action) in particular. Book III, entitled Of Morals, is also divided into three parts. Part II of Book III, entitled Of justice and injustice, is the subject of the present volume. In it Hume attempts to give an empiricist theory of justice. He rejects the view, approximated to in varying degrees by Cumberland, Cudworth, Locke, Clarke, Wollaston, and Butler, that justice is something natural and part of the nature of things, and that its edicts are eternal and immutable, and discernible by reason. Hume maintains, on the contrary, as did Hobbes and Mandeville, that justice is a matter of observing rules or conventions which are of human invention, and that, in consequence, our acquiring a knowledge of justice is an empirical affair of ascertaining what these rules or conventions are.

The fifteen new essays collected in this volume address questions concerning the ethics of self-defense, most centrally when and to what extent the use of defensive force, especially lethal force, can be justified. Scholarly interest in this topic reflects public concern stemming from controversial cases of the use of force by police, and military force exercised in the name of defending against transnational terrorism. The contributors pay special attention to determining when a threat is liable to defensive harm, though doubts about this emphasis are also raised. The legitimacy of so-called "stand your ground" policies and laws is also addressed. This volume will be of great interest to readers in moral, political, and legal philosophy.

In this volume, Kieran McGroarty provides a philosophical commentary on a section of the Enneads written by the last great Neoplatonist thinker, Plotinus. The treatise is entitled "Concerning Well-Being" and was written at a late stage in Plotinus' life when he was suffering from an illness that was shortly to kill him. Its main concern is with the good man and how he should pursue the good life. The treatise is therefore central to our understanding of Plotinus' ethical theory, and the commentary seeks to explicate and elucidate that theory. Plotinus' views on how one should live in order to fulfill oneself as a human being are as relevant now as they were in the third century AD. All Greek and Latin is translated, while short summaries introducing the content of each chapter help to make Plotinus' argument clear even to the non-specialist.

While it is generally accepted that animal welfare matters morally, it is less clear how to morally evaluate the ending of an animal's life. It seems to matter for the animal whether it experiences pain or pleasure, or enjoyment or suffering. But does it also matter for the animal whether it lives or dies? Is a longer life better for an animal than a shorter life? If so, under what conditions is this so, and why is this the case? Is it better for an animal to live rather than never to be born at all? The Ethics of Killing Animals addresses these value-theoretical questions about animal life, death and welfare. It also discusses whether and how answers to these questions are relevant for our moral duties towards animals. Is killing animals ever morally acceptable and, if so, under what conditions? Do animals have moral rights, such as the right to life and should they be accorded legal rights? How should our moral duties towards animals inform our individual behavior and policy-making? This volume presents a collection of contributions from major thinkers in ethics and animal welfare, with a special focus on the moral evaluation of killing animals.

Meaning (significance) and nature are this book's principal topics. They seem an odd couple, like raisins and numbers, though they elide when meanings of a global sort-ideologies and religions, for example-promote ontologies that subordinate nature. Setting one against the other makes reality contentious. It signifies workmates and a coal face to miners, gluons to physicists, prayer and redemption to priests. Are there many realities, or many perspectives on one? The answer I prefer is the comprehensive naturalism anticipated by Aristotle and Spinoza: "natura naturans, natura naturata." Nature naturing is an array of mutually conditioning material processes in spacetime. Each structure or event-storm clouds forming, nature natured-is self-differentiating, self-stabilizing, and sometimes self-disassembling; each alters or transforms a pre-existing state of affairs. This surmise anticipated discoveries and analyses to which neither thinker had access, though physics and biology confirm their hypothesis beyond reasonable doubt. Hence the question this book considers: Is reality divided:nature vrs. lived experience? Or is experience, with all its meanings and values, the complex expression of natural processes?