Silence is frequently considered negative or harmful in both everyday life – for example, when we are silenced – as well as in psychiatry, where poverty of speech is a symptom of depression and pressure of speech is a symptom of mania. In Silence in Mood Disorders: A Philosophical Investigation (Routledge, 2027), Dan Degerman argues for the need to consider silence in mental disorders in a nuanced way that recognizes different forms of silence and different, including positive, ways silences of speech and inner speech can be experienced. The poverty of speech in depression may lead to the fetishizing of silence-breaking that can cause more distress to a patient who simply does not have anything they want to say, while the pressure of speech in mania may involve disruption in a multicomponent capacity to reliably initiate and maintain silence that is usually habitual and occasionally deliberate. Degerman, who is a research fellow at the University of Bristol on the Epistemic Injustice in Health Care Project, provides an analysis of different types of silence, discusses first-person experiences of being silent in depression and mania, and points to ways in which philosophers and clinicians can enrich their understandings and practices involving silences.

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What is kinship? This central question in cultural anthropology is standardly answered in terms of culturally constructed relationships that are unconstrained by biological relationships. In Kin Matters: Relational Beings in the Fragile Sciences (Oxford UP, 2026), Robert Wilson proposes an alternative view that does not separate kin relations from biological facts about reproduction that are universally known, such as the fact that human females are pregnant before they give birth. On the Progenerative View, kinship is the cultural elaboration of reproductive relations, which act as constraints on kin relations. Wilson, who is professor of philosophy at the University of Western Australia, also analyzes incest avoidance from this perspective, and draws on clinical findings, primatology, and philosophy of mind and philosophy of biology to develop his biologically-based yet non-reductive and culturally variable view of kinship.

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Can laws be unjust and yet remain, in some sense, morally legitimate? In Political Philosophy: The Puzzle of Legitimate Injustice (Princeton UP, 2026), Jonathan Quong considers central issues in political philosophy through the lens of this single question. He explores and evaluates recent influential work on this topic and then proposes a novel approach of his own. The puzzle at the heart of his account is the phenomenon of legitimate injustice—laws and policies that are substantively unjust yet may be legitimately imposed by government officials. How can such laws be legitimate if, as some have argued, justice is the first virtue of social institutions?

Quong analyzes the work of those who deny that injustice committed by states can be legitimate simply by virtue of its democratic or procedural pedigree; the Kantian account of legitimate institutions and justice; instrumental approaches to political legitimacy; and the recent wave of work in democratic theory focused on its egalitarian character. Arguing that these analyses do not offer an adequate solution to the puzzle and that there are compelling reasons to revise or reject them, Quong lays out his view and explains the implications for more general theories of political morality. He argues that we can explain legitimate injustice by appeal to distributive justice. If political disagreement is inevitable, then unjust legislation is largely unavoidable; it constitutes a burden that must be distributed according to just principles. Quong’s novel and illuminating framework offers a unique introduction to crucial questions in political philosophy.

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