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Abstract
The problem of suffering crucially focuses on meaninglessness. Meaningful suffering—suffering having some "point" or function—is not as problematic as absurd suffering that cannot be rendered purposeful. This issue is more specific than the problem of the "meaning of life" (or "meaning in life"). Human lives are often full of suffering experienced as serving no purpose whatsoever – indeed, suffering that may threaten to make life itself meaningless. Some philosophers—e.g., D.Z. Phillips and John Cottingham—have persuasively argued that the standard analytic methods of philosophy of religion in particular ought to be enriched by literary reading and interpretation, especially when dealing with issues such as this. The problem of evil and suffering can also be explored from a perspective entangling literary and philosophical approaches (Kivistö & Pihlström, 2016). This double methodology is in this paper applied to the problem of evil and suffering by considering an example drawn from Holocaust literature: Primo Levi's work is analyzed as developing an essentially ethical argument, with a philosophical-cum-literary structure, against theodicies seeking to render suffering meaningful. By means of such a case study, I hope to shed light on the problem of meaningless suffering, especially regarding the moral critique of "theodicist" attempts to interpret all suffering as meaningful.

This essay first applies the general issue of realism vs. antirealism to theology and the philosophy of religion, distinguishing between several different 'levels' of the realism dispute in this context. A pragmatic approach to the problem of realism regarding religion and theology is sketched and tentatively defended. The similarities and differences of scientific realism, on the one hand, and religious and/or theological realism, on the other hand, are thereby also illuminated. The concept of recognition is shown to be crucially relevant to the issue of realism especially in its pragmatist articulation.

Abstract
This essay discusses some current challenges in academic publishing and interdisciplinarity, including interdisciplinary publishing, by referring to some recent experiences in the Finnish academic community. In particular, the recent "Publication Forum" exercise, organized in Finland by the Finnish Federation of Learned Societies, is briefly analyzed. Journal rankings play important roles but may also be used in problematic ways. Interdisciplinary research programs and institutes also need to consider their own challenges in contemporary academia.

Abstract
This paper explicates and defends Morton White's holistic pragmatism, the view that descriptive and normative statements form a "seamless web" which must be tested as a "unified whole". This position, originally formulated as a methodological and epistemic principle, can be extended into a more general philosophy of culture, as White himself has shown in his book, A Philosophy of Culture (2002). On the basis of holistic pragmatism, the paper also offers a pragmatist conception of metaphilosophy and defends the need for interdisciplinary inquiry.

A Recent Guide to the Study of Pragmatism

Mortality as a Philosophical-Anthropological Issue: Thanatology, Normativity, and "Human Nature"
This paper examines mortality—the fact that we humans are all going to die—as an issue in philosophical anthropology, by applying a fourfold typology of some key forms of philosophical anthropology to the topic of death and mortality. First, this typology, originally suggested by Heikki Kannisto, is outlined; the mortality issue is, then, viewed from the perspective it opens. Finally, the challenges to our understanding of death and mortality that this perspective may help us meet are discussed. The treatment of mortality from the perspective of philosophical anthropology may make it more understandable in a manner that will highlight the importance of the concept of normativity in the philosophical examination of any such humanly relevant issue.

This book engages with such themes by means of five case studies. In this text, the authors argue that no ethically appropriate relation to other human beings is possible unless we treat the other as genuinely other. They reveal reasons to be critical of various attempts, many of them popular in our contemporary (Western) culture, to encourage deeper attachment to and immersion into others' lives and experiences. They defend the significance of the distance between human beings and are to a certain degree writing against various cultural trends of our times in this book, criticizing the use of, e.g., the concept of empathy and related concepts in academic as well as more popular ethical contexts, across a range of issues from the nature of ethical duty to the philosophy of love. The chapters offer non-technical philosophy and cultural criticism through selected perspectives on the scale or continuum between closeness and distance. These case studies appeal to students and researchers; they explore different aspects of ethically significant relations between human beings. They show that we also have to be able to abstract from the concrete other in such relations, living in the normative and rational sphere of ethical duty.

Human lives are crucially shaped by encounters of otherness – or, rather, various othernesses. This book explores the ethical challenge of developing an appropriate and respectful relation to other human beings by analyzing a number of historical and cultural cases of relating to the other. The topics range from barbarism, racist stereotypes, female rhetoric, and vampires to philosophical analyses of Finnish writers like Eino Leino and Väinö Linna, and from lyrical depictions of pain to an "antitheodicist" reflection on Primo Levi's Holocaust writing. A chapter on what it means to take a critical distance to other human beings in the context of the covid-19 pandemic concludes the volume. The authors approach these diverse issues (which are all aspects of the same basic problem of understanding and acknowledging otherness) from the perspective of an interdisciplinary humanistic reflection integrating literary analysis and philosophical argumentation.