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To be sure, I that i may be McGhee's challenge to contemporary philosophy, but whether the challenge is I also i an I objection i to McGhee's picture "remains to be seen" - attendant on what actually I happens i in a secular humanist community that is more than a gestural proposal but could be a real way of life performing the roles for its participants that McGhee requires. Several lines of debate converge in this rich work by Michael McGhee to any one of which it would be uncharitably, and distortingly, reductive to collapse its reading. In this spirit, McGhee understands spirituality as a matter of practice in a philosophical community aiming to sustain and protect disciplines of moral improvement in its members. [Extracted from the article]

Despite striking similarities, the connection between Madhyamaka Buddhism and Richard Rorty's philosophy has been almost entirely ignored. This article aims to correct this oversight by suggesting that much could be gained by exploring their connection. It does so, first, by establishing the similarities and differences between Rorty and Madhyamaka, and second, by demonstrating that Madhyamaka vocabulary can solve significant problems in Rorty's thought. In particular, the article will argue that Madhyamaka can alleviate the tension between irony and liberalism, by showing that internalisation of anti-essentialism induces liberal sentiments. This allows us to conceive of irony and solidarity as existing in harmony and mutual dependence, without attempting to reconcile them theoretically. In doing so, this article provides the basis for a cross-cultural conception of anti-essentialist ethics. [ABSTRACT FROM AUTHOR]