In this article, I argue that sceptical theists have too narrow a focus: they consider only God's axiological reasons, ignoring any non-axiological reasons he may have. But this is a mistake: predicting how God will act requires knowing about his reasons in general, and this requires knowing about both God's axiological and non-axiological reasons. In light of this, I construct and defend a kind of sceptical theism – Deontological Sceptical Theism – that encompasses all of God's reasons, and briefly illustrate how it renders irrelevant certain charges of excessive sceptical and how it evaporates equiprobability objections. Furthermore, I put forth a simple argument in favour of Deontological Sceptical Theism, which shows that everyone (at least currently) ought to endorse it.

Utilizing the ideas of convivencia (convivial interaction) and Barbara Tomlinson and George Lipsitz's framework of ‘accompaniment’, I suggest that the ‘modern-urban’ mariachi, often characterized as an expression of standardization and commodification, has established a capacity for facilitating culture that contributes to the development of convivial communal spaces. In the midst of marginalization and systemic oppression, migrant and aggrieved communities throughout Greater Mexico engage in cultural practices and actions to reaffirm a sense of belonging, to which mariachi musicians have contributed and at times served as cultural bearers. I examine mariachi practices of apprenticeship learning and chambas (contractual gigs), the emergence of the Misa Panamericana (the mariachi mass) in Cuernavaca, and the integration of Mexican cultural expressions in San José, California to illuminate the convergence of political, cultural, and religious action and how the mariachi expression has played a role in these intersections.

Religious expressivism is the view that religious sentences, like ‘God is all-loving’ and ‘God offers us the gift of salvation’, are devoid of cognitive meaning. Such sentences are not truth-evaluable: they cannot be judged as true or false. In Religious Language, Michael Scott asked what explains the seeming logical behaviour of religious sentences if they are not truth-evaluable, as religious expressivists claim. In particular, religious expressivists need to explain (i) how a given religious sentence and its negation seem inconsistent and (ii) how religious sentences could figure in logically valid arguments. In this article, I develop a version of Weak Kleene semantics that could address these two ‘logic’ challenges.

Legislative allies are widely recognized as key to social movement success, but the emergence of their alliance with activists remains understudied. This article proposes a strategic approach to this phenomenon based on the cases of the environmental, labor, and LGBT+ movements in Chile and their allied legislators. According to this approach, an alliance emerges due to two necessary conditions. Movement organizations must display tactical capacity, which signals their adaptability and competence to participate in Congress. And a socially skilled leadership creates the trust required for movement leaders and legislators to cooperate during the lawmaking process. This approach emphasizes that alliances emerge from activists’ strategic efforts to build a social tie, whose effectiveness is mediated by legislators’ expectations and congressional norms. By specifying the strategic dimension of an alliance, this study highlights the capacity of activists to foster cooperative relations with state actors.

Within India's system of plural personal laws, the rights of women in matters of marriage, divorce, and inheritance are solely based on their natal communal identity. While we see many examples of women appealing to courts to secure or improve their rights vis-à-vis personal laws, marriage outside the community has often occluded these rights completely. Marital property, inheritance, and even access to sacred space are in a gray zone of differentiated rights between natal and marital community customs. One intermarried woman, Goolrukh Gupta, sued the trust that managed the town's sacred space in the High Court to confirm her rights to enter sacred space. The Court ruled that she was removed from her natal community even though she had married under the Special Marriage Act of 1954, as she had “merged personality with her husband.” While British women's property was held under coverture through the nineteenth century, these laws were never transferred over to the Indian colony. Through the legal appeals of intermarried women, this article explores the shifting and unstable rights of intermarried women in India.

Saul Smilansky presents us with a puzzle which, in combination with a small number of premises, is supposed to generate a reversal of Pascal's wager: the wagerer should bet on a secular lifestyle, and reject religion, as the surest way of pleasing God (if God exists). In this article, we argue that the puzzle, once unpacked, isn't particularly puzzling, that the premises aren't true, and that Smilansky's wager is open to both reductio and a reversal of its own.

This article explores the structure of cultivated religious experience. For the Buddhist philosopher Jñānaśrīmitra (c. 980–1040), the religious experience of the Buddhist yogin (yogipratyakṣa) is not spontaneous or sporadic but must be intentionally and rationally cultivated. I argue that Jñānaśrīmitra's picture parallels certain contemporary constructivist accounts of religious experience, according to which the prejudices, expectations, and interpretative structures of the practitioner shape the character of the experience in question. Despite this, however, Jñānaśrīmitra maintains that religious experience is direct, non-conceptual, and ineffable. Even though cultivation begins by focusing on rationally understood, effable conceptual content (the Buddha's teaching of the Four Nobles' Truths, for instance), the yogin's relation to that content is transformed through cultivation (bhāvanā). Cultivation makes awareness-events with conceptual content vivid (spaṣṭa) in such a way that they lose their conceptual character, coming to affect the practitioner's mind as if they were external to it. In this way, precisely in virtue of beginning the process of cultivation with certain expectations about the Buddha's teaching, Buddhist yogins come to have a direct and non-conceptual experience of the breakdown of their own mental streams and the dissolution of the sense of self.

I examine some behavioural and heuristic models of individual decision-making and argue that the diverse psychological mechanisms these models posit are too demanding to be implemented, either consciously or unconsciously, by actual decision makers. Accordingly, and contrary to what their advocates typically claim, behavioural and heuristic models are best understood as ‘as-if’ models. I then sketch a version of scientific antirealism that justifies the practice of as-if modelling in decision theory but goes beyond traditional instrumentalism. Finally, I relate my account of decision models to the recent controversy about mentalism versus behaviourism, reject both positions, and offer an alternative view.

It is controversial which idioms can occur with which syntactic structures. For example, can Mary kicked the bucket (figurative meaning: ‘Mary died’) be passivized to The bucket was kicked by Mary? We present a series of experiments in which we test which structures are compatible with which idioms in German (for which there are few experimental data so far) and English, using acceptability judgments. For some of the tested structures – including German left dislocation, scrambling, and prefield fronting – it is particularly contested to what extent they are restricted by semantic factors and, as a consequence, to what extent they are compatible with idioms. In our data, these structures consistently showed similar limitations: they were fully compatible with one subset of our test idioms (those categorized as semantically compositional) and degraded with another (those categorized as non-compositional). Our findings only partly align with previously proposed hierarchies of structures with respect to their compatibility with idioms.

This article offers some reflections on Christina Van Dyke's Hidden Wisdom, using the opportunity to make some suggestions as to possible lines of influence between the world of scholastic theology and that of the female medieval mystics in what Van Dyke considers their ‘annihilationist’ mode: that the goal of the spiritual life is transformation into God in some sense.

The concept of ‘snowclones’ has gained interest in recent research on linguistic creativity and in studies of extravagance and expressiveness in language. However, no clear criteria for identifying snowclones have yet been established, and detailed corpus-based investigations of the phenomenon are still lacking. This paper addresses this research gap in a twofold way. On the one hand, we develop an operational definition of snowclones, arguing that three criteria are decisive: (i) the existence of a lexically fixed source construction; (ii) partial productivity; (iii) ‘extravagant’ formal and/or functional characteristics. On the other hand, we offer an empirical investigation of two patterns that have often been mentioned as examples of snowclones in the previous literature, namely [the mother of all X] and [X BE the new Y]. We use collostructional analysis and distributional semantics to explore the partial productivity of both patterns’ slot fillers. In sum, we argue that the concept of snowclones, if properly defined, can contribute substantially to our understanding of creative language use, especially regarding the question of how social, cultural, and interpersonal factors influence the choice of more or less salient linguistic constructions.

The presence of domestic animals is a key feature of the Neolithic. Their earliest presence in archaeological contexts across the European continent is often interpreted as reflecting farming practices. However, domestic animals often escape, survive, and become feral. Using the comparative example of colonial North America, this article's aim is to illustrate what happens when livestock are introduced to a new, continental temperate environment. Taking a dual historical and archaeological perspective, the author reiterates and elaborates on the suggestion that feral animals were almost certainly a feature of the European Neolithization process.

This article aims to explain the rise of Western art forms in the musical creation of the Romanian Principalities in the first half of the nineteenth century, as dictated by a particular European political and economic dynamic. I analyse the spread of Western music – usually described as a consequence of the gradual modernization of Romanian society – in terms of the power relations between the European core and a newly integrated periphery at the Eastern border of the continent. To illustrate this change, I discuss Edward Said's concept of orientalism which helps describe the early interactions between Western musicians and professionals and the local music traditions and customs. I then show how these interactions gave the former access to a distinctive musical material used in compositions targeting an expanding European music market. In an age of national struggle in the Romanian Principalities, national music was both a concept and a practice in demand by the local intelligentsia and fostered by composers. However, in addition to this agreement, the concept of national music signalled some significant societal changes that I elucidate by looking at class stratification and the evolution of musical taste. In the final part of the analysis, I draw on dependency theory authors such as Samir Amin and Daniel Chirot to argue that musical life in the first half of the nineteenth century in Wallachia and Moldavia was closely mirroring the economic development of these countries. Thus, I demonstrate that the emergence of the Romanian school of composition must be understood not only at a national level but also within a broader political, economic and social context, defined by the gradual transition to capitalist modes of production and consumption that happened in the first decades of the nineteenth century.

We argued in a recent issue of this journal that if abortion is restricted,1 then there are parallel obligations for parents to donate body parts to their children. The strength of this obligation to donate is proportional to the strength of the abortion restrictions. If abortion is never permissible, then a parent must always donate any organ if they are a match. If abortion is sometimes permissible and sometimes not, then organ donation is sometimes obligatory and sometimes not. Our argument was based on the following ideas: (a) that a fetus has full moral status, (b) that parents have special obligations to their offspring, fetus or not, and (c) that this special obligation is to protect them. The result is the conclusion that abortion restrictivists cannot also consistently deny that organ donation should be compulsory.