A debate between two philosophers who hold different views on the relation of redistribution to recognition.

The capacity to speak is not only the ability to pronounce words, but the socially-recognized capacity to make one's words count in various ways. We rely on this capacity whenever we tell another person something and expect to be believed, and what we learn from others in this way is the basis for most of what we take ourselves to know about the world. In The Exchange of Words, Richard Moran provides a philosophical exploration of human testimony as a form of intersubjective understanding in which speakers communicate by making themselves accountable for the truth of what they say. The book brings together themes from literature, philosophy of language, moral psychology, action theory, and epistemology, for a new approach to this fundamental human phenomenon. The account developed here starts from the difference between what may be revealed in one's speech (like a regional accent) and what we explicitly claim and make ourselves answerable for. Some prominent themes include: the meaning of sincerity in speech, the nature of mutuality and how it differs from 'mind-reading', the interplay between the first-person and the second-person perspectives in conversation, and the nature of the speech act of telling and related illocutions as developed by philosophers such as J. L. Austin and Paul Grice. Everyday dialogue is the locus of a kind of intersubjective understanding that is distinctive of the transmission of reasons in human testimony, and The Exchange of Words is an original and integrated account of this basic way of being informative to and in touch with one another.

This is a major, wide-ranging history of analytic philosophy since 1900, told by one of the tradition's leading contemporary figures. The first volume takes the story from 1900 to mid-century. The second brings the history up to date. As Scott Soames tells it, the story of analytic philosophy is one of great but uneven progress, with leading thinkers making important advances toward solving the tradition's core problems. Though no broad philosophical position ever achieved lasting dominance, Soames argues that two methodological developments have, over time, remade the philosophical landscape. These are (1) analytic philosophers' hard-won success in understanding, and distinguishing the notions of logical truth, a priori truth, and necessary truth, and (2) gradual acceptance of the idea that philosophical speculation must be grounded in sound prephilosophical thought. Though Soames views this history in a positive light, he also illustrates the difficulties, false starts, and disappointments endured along the way. As he engages with the work of his predecessors and contemporaries--from Bertrand Russell and Ludwig Wittgenstein to Donald Davidson and Saul Kripke--he seeks to highlight their accomplishments while also pinpointing their shortcomings, especially where their perspectives were limited by an incomplete grasp of matters that have now become clear. Soames himself has been at the center of some of the tradition's most important debates, and throughout writes with exceptional ease about its often complex ideas. His gift for clear exposition makes the history as accessible to advanced undergraduates as it will be important to scholars. Despite its centrality to philosophy in the English-speaking world, the analytic tradition in philosophy has had very few synthetic histories. This will be the benchmark against which all future accounts will be measured.

Collected in two volumes, this work includes articles spanning over 40 years of philosopher Peter Unger's long career. Dividing the articles thematically, this first volume collects work in epistemology and ethics, among other topics, while the second volume focuses on metaphysics.

This book calls for the institution of an African feminist philosophy of language, challenging existing debates and encouraging a move away from the Western gaze. The book begins with an analysis of the philosophical context of African feminism, and a call for the decolonization of epistemological discourse. Oyeleye then goes on to consider how indigenous patriarchies play out in the cultural reality of the Yorùbá in particular, ontologically unpacking the nature of woman as expressed in language, especially in myths and proverbs. Challenging the derogatory language found in proverbs which entrench patriarchal oppression, the author advocates for feminist postproverbials: new proverbs which draw on old traditions but reconstruct the space of woman in a new, egalitarian rhetorical tradition. The author concludes by outlining the conditions necessary for African feminist philosophers to consider language as a decolonizing space which can help to push through the agenda of social change. This book will be an important resource for researchers from across the fields of gender and women studies, feminist philosophy, philosophy of language, cultural studies, and African studies.

William Rowe is one of the leading thinkers in contemporary philosophy of religion. Although he is best known for his contributions to the problem of evil, he has produced innovative and influential work across a wide array of subjects at the interface between philosophy and religion. He has, for example, written extensively on the existentialist theologian, Paul Tillich, on the challenging problem of divine freedom, and on the traditional arguments in support of the existence of God. His work in these areas is distinguished by its clarity, rigour, originality, and sensitivity towards the claims of his theistic opponents. Indeed, Rowe's work has played a pivotal role in the remarkable revival of analytic philosophy of religion since the 1970s. The present collection brings together for the first time Rowe's most significant contributions to the philosophy of religion. This diverse but representative selection of Rowe's writings will provide students, professional scholars as well as general readers with stimulating and accessible discussions on such topics as the philosophical theology of Paul Tillich, the problem of evil, divine freedom, arguments for the existence of God, religious experience, life after death, and religious pluralism.