This dialogue is on the nature of thought and thinking. The five disputants are Socrates, an imaginary neuroscientist from California (whose opinions reflect those of contemporary cognitive neuroscientists), an Oxford don from the 1950s (who employs the linguistic analytic techniques of his times), a Scottish post-doctoral student, and John Locke (who speaks for himself). The discussion takes place in Elysium in the late afternoon. They examine the idea that thinking is an activity of the mind or the brain, whether the medium of thought consists of words or ideas, whether thoughtful speech is speech accompanied by thought, whether thinking, i.e. reasoning and inferring, is a process, and what is meant by the claim that ‘thinking is the last interpretation’. The dialogue ends when the protagonists go to dinner, but will be resumed after the meal.

This paper examines the discussion concerning temporal vacua, originated by Shoemaker's famous 1969 paper, in connection to relationism about time – roughly, the view that time is nothing over and above a network of relations between things. A novel solution to the problem allegedly constituted by temporal vacua is presented, which turns out to call for, and support, a formulation of relationism that differs from the usual ones. In particular, it is argued that relationism requires neither actual nor merely possible modifications in the qualities or positions of things, and can be made entirely independent of the notion of change.

This paper is a revised version of the Royal Institute of Philosophy’s Annual Lecture, 2016. It discusses the demands of critical reasoning in ethical arguments, and focuses in particular on the assessment of justice. It disputes the belief that reasoning about choice remains unfinished until an optimal alternative has been identified. A successful closure of a reasoning may identify a maximal alternative, which is not judged to be worse than any other available option. A maximal alternative need not be optimal in the sense of being ‘best’ (that is, at least as good as every other alternative). Critically sound reasoning can lead us to a partial ordering yielding a maximal alternative that is not optimal. The compulsive search for an optimal alternative needlessly limits the reach of reasoning in ethics.

This paper considers the ethical choices confronting European countries in relation to what has been described as border anxiety. Last year over a million migrants and asylum-seekers crossed European Union borders and the flow has shown no sign of diminishing. This unprecedented movement of people has attracted two main responses. A core issue for both is the Schengen principle of open borders and opinion is split between those who believe that the sheer weight of numbers of would-be migrants requires the reintroduction of strictly controlled frontiers, and those who demand a prompt and sympathetic response to the plight of refugees from war-torn countries. These two positions, however, do not constitute the sum of the moral debate. A broader appraisal of the issues must take account of matters of culture and identity, partiality and preference, and also of some rather more arcane questions about the ethics of ownership, the notion of belonging, and the legitimacy of preferring your ‘own’, whether at a global, national, or personal level. The complexity of this debate and its internal paradoxes throw light on some contemporary concerns about the threat the current situation may pose to Europe's own historic culture and identity.

Aristotle distinguishes friendships of pleasure or utility from more valuable ‘character friendships’ in which the friend cares for the other qua person for the other's own sake. Aristotle and some neo-Aristotelians require such friends to be fairly strictly symmetrical in their separateness of identity from each other, in the degree to which they identify with each other, and in the degree to which they are virtuous. We argue that there is a neglected form of valuable friendship – neither of pleasure nor utility – that allows significant asymmetries. We know of no sustained discussion of such ‘asymmetrical’ friendships in the literature.

There has been public outcry from philosophers and others at the prospect of the closure of Heythrop College, University of London; yet the nature and history of Heythrop remain little known. It is apt and timely, therefore, as its likely dissolution approaches, to provide a brief account of its origins and development up to and including the period of its entry into London University under the leadership of the most famous modern historian of philosophy Frederick Copleston. Following on from this, the idea of a distinctive Jesuit intellectual tradition, and more specifically of the Jesuit contribution to philosophy, is explored.

Two recent critics of Mill's qualitative hedonism, Michael Hauskeller and Kristin Schaupp, argue that Mill's distinction between higher and lower pleasures was largely unsuccessful. They allege that Mill failed to demonstrate that some pleasures are lexically preferred to others, and indeed that this can be shown false by the fact that most people would not renounce supposedly lower pleasures, such as chocolate or sex, even for greater amounts of higher pleasures, such as reading or opera. I respond that many of these criticisms rest on uncharitable assumptions or interpretations of Mill's position. We need not suppose that Mill was even trying to do the things he supposedly failed to do. However, considering these objections may lead us to a more plausible interpretation of Mill's views, according to which the quality of pleasures, along with their quantity, contributes towards happiness. There is no need to suppose that ‘higher pleasures’ must be lexically preferred to lower ones, or even to be dogmatic about which pleasures are higher.

In at least one respect, classical music is superior to popular music. Classical music (understood as common practice composition) has greater potential for expressiveness and, consequently, has more potential for psychological insight and profundity. The greater potential for expressiveness in classical music is due, in large part, to it greater harmonic resources. The harmonies in classical music are more likely to be functional, more contrary motion is employed, and modulation is more common. Although popular music employs rhythms not found in classical music, on the whole there is less rhythmic variety in popular music than there is in classical.

Philosophy as well as anthropology is a discipline concerned with what it means to be human, and hence with investigating the multiple ways of making sense of human life. An important task in this process is to remain open to diverse conceptions of human beings, not least conceptions that may on the face of it appear to be morally alien. A case in point are conceptions that are bound up with cannibalism, a practice sometimes assumed to be so morally scandalous that it probably never happens, at least in a culturally sanctioned form. Questioning this assumption, along with Cora Diamond's contention that the very concept of a human being involves a prohibition against consuming human flesh, the present article explores how cannibalism can have an intelligible place in a human society – exemplified by the Wari’ of western Brazil. By coming to see this, we are enabled to enlarge our conception of the heterogeneity of possible ways of being human.

One strand of recent philosophical attention to Marcel Proust's novel À la Recherche du Temps Perdu, exemplified by Martha Nussbaum and Rae Langton, claims that romantic love is depicted in the text as self-regarding and solipsistic. I aim to challenge this reading. First, I demonstrate that the text contains a different view, overlooked by these recent interpreters, according to which love is directed at the partially knowable reality of another. Second, I argue that a better explanation for Proust's narrator's ultimate renunciation of romantic love appeals not to his impossible epistemic standard for knowledge of another person, but to his demanding evaluative standard for the permanence of love. This interpretation takes into account the broader scope of the novel, connecting with its larger themes of lost time and the desire for stability, and is more charitable, connecting to familiar worries about transience and constancy in loving relationships.