This paper argues that the problem of unconceived alternatives (PUA), originally formulated as a much-noted intervention in the realist/antirealist debate about scientific theories, has notable implications for discussions of hypotheses concerning ultimate reality – particularly for the debate about so-called (alternative) concepts of God in both philosophy of religion and theology. Despite the substantial differences between scientific theories and concepts of God, or other hypotheses concerning ultimate reality, certain common strategies for establishing their central claims as true show surprising similarities in their vulnerability to the PUA. The main thesis advanced is that inferences that the central claims of a given concept of God are (probably or approximately) true are unreliable if, and to the extent to which, that concept of God is accepted on the basis of, and its central claims are arrived at and justified through, inferences to the best explanation or eliminative inferences. If the argument is successful, then if theological realism in the form of realist theism is to be maintained, the central claims of concepts of God must be based also on other epistemic grounds.

This article is part of Religious Studies’ initiative to publish a series of interviews with distinguished philosophers of religion. Each interview explores the personal and academic background of the interviewee and discusses their core philosophical views. The aim is to inspire students and scholars and to provide an overview of some of the most important works developed by contemporary philosophers of religion. In this interview, Chris Tweedt interviews Jonathan Kvanvig, covering such topics as his upbringing, his educational and career trajectory, and his views on philosophical methodology, epistemic humility, divine providence, faith, and hell.

This article examines the role of religious law in the context of modern state formation in the Arabian Gulf sheikhdoms. It focuses on Qatar, where a dual legal system emerged out of contestations over political community in the aftermath of imperialism and oil. From the mid-twentieth century onward, the ruling family empowered both a sharia and a civil judiciary without fully clarifying the jurisdictional boundaries between the two judiciaries. Until the 2003 unification of the judiciary, litigants were seemingly free to take civil and criminal cases to a court of their choice. I suggest that the appeal of Qatar’s Sharia Courts lay primarily in the socially embedded nature of Islamic legal practice, the extra-legal functions fulfilled by sharia judges, and the transnational networks of Islamic institutions. While the appeal of the sharia was partly produced by the state, Islamic legal institutions also drew force from their oppositional stance toward modern state power. The Qatari case shows how legal actors can secure state recognition by positioning themselves as authentic cultural mediators against the alienating structures of modern bureaucracy when they offer an alternative model of justice grounded in a dense network of social relations and the provision of a wide range of services.

This article argues that the image of the ‘bad German’ and the animus that accompanied it was tempered by that of the defeated German and the pity Italians in liberal and Catholic circles expressed for German misery. Such sympathetic expressions were not confined to the ruling elite but circulated broadly in media representations and in accounts given by Italians who travelled north in the early postwar years. To view Germans as objects of pity was an empowering act and a humanising one. As an emotion and a practice, pity provided a blueprint for how to think and feel about the former enemy – and oneself – that, in Italy, reinforced Catholic and liberal frameworks for political and social reconstruction. Important to constructions of East–West difference and to the Christian democratic groundings of Western Europe, pity continues to shape debates on European identity, immigration and humanitarian aid.

Ghostwriting autobiographies has gained so high a profile that novels and films focus on the ghost. To deepen understanding of such collaborations in science and medicine, this article reconstructs the making of A Matter of Life (1980), ‘the sensational story of the world’s first test-tube baby’. Although critiqued by feminist scholars, revised through research and embellished in fiction, this double autobiography of Robert Edwards and Patrick Steptoe is still the standard history of the British team’s work to achieve in vitro fertilisation (IVF). It is thus high time to investigate the debt acknowledged only by ‘gratitude for his invaluable help’ to the physician and poet Dannie Abse. I use previously unexploited manuscripts to illuminate relationships among authors, rewriter, and editor, and among those they cast as involved in the research. The records show that Abse rewrote underwhelming drafts for a publisher that had bought and sold the doctors’ story of the ‘baby of the century’ and needed a bestseller. To engage readers, he reworked the text so that alleviating infertility appeared as a career-long quest. As a result of adding vivid scenes with characters and expository dialogue, Abse began to give women—wives, assistants and patients—larger roles in the drama. The objections of Edwards and his circle to various literary references and factual claims were overruled. Yet the authors came across more sympathetically, and IVF was promoted more effectively, than in their own drafts. The process puts recent retellings of the story into perspective and exemplifies how collaboration can shape scientific and medical autobiographies.

This article concerns the interpretation of refuse dumps discovered at three abandoned Soviet tactical nuclear bases in Poland and how their analysis prompted a reassessment of archaeological remote sensing results. The study employed a range of methods to document the remnants of these secret sites, including declassified spy satellite images, aerial photographs, airborne and terrestrial laser scanning, UAV prospection, and field surveys, supplemented by CIA reports and Warsaw Pact military documents. These data bridge significant gaps in archival records, offering valuable insights into the history of these sites. However, the discovery of Cold War-era refuse dumps near the bases containing materials that do not conform to other evidence present an interpretative challenge. It exposed ‘survivorship bias’ in the dataset, prompting a re-evaluation of earlier conclusions.

Ideas about morphological complexity have been used to classify languages and to link complexity to language age and social structure. Creoles and sign languages are often framed as younger and structurally simpler than other languages. Concurrently, sign language morphology has been described as paradoxical, as both simple and complex. This paper is a critical examination of claims about morphological complexity and its relationship to language age and social structure. We show that the theoretical and empirical foundations of claims that sign language morphology is paradoxical are flawed. Specifically, argumentation and evidence supporting analogies between creole and sign language complexity adopt theoretically contested and ideologically problematic assumptions about creoles and uncritically apply them to sign languages. We identify four flaws in argumentation: (i) use of limited morphological data to generate claims about global complexity, (ii) association of binary language categories with categorical complexity differences, (iii) use of language age to motivate predictions about morphological complexity, and (iv) extrapolating from creole complexity to sign language complexity. Based on these flaws, we develop nine theoretical and practical recommendations for working with morphological complexity and discuss uncritical cross-disciplinary transfer of ideas.

In this article, the authors contend that three blades, archaeometrically identified as made of obsidian from the Nemrut Dağ source in eastern Anatolia, were recovered from bona fide archaeological contexts at two sites in Poland. This is supported by somewhat contentious contextual evidence, which is thoroughly reviewed. If the findspots are accepted as genuine, these artefacts would mark the furthest western distribution of Nemrut Dağ obsidian, approximately 2200 km away from the source, more than three times the previously recorded western distribution of this material. The known history of recovery and curation of these artefacts, their techno-typological features, and their raw material source (based on EDXRF analysis) are assessed, and an interpretation of this unusual material is offered.