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Berges, Sandrine, , . On the Outskirts of the Canon: The Myth of the Lone Female Philosopher, and What to Do about It
2015, Metaphilosophy, 46(3), pp.380-397.
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Added by: Benny Goldberg, Contributed by:

Abstract: Women philosophers of the past, because they tended not to engage with each other much, are often perceived as isolated from ongoing philosophical dialogues. This has led – directly and indirectly – to their exclusion from courses in the history of philosophy. This article explores three ways in which we could solve this problem. The first is to create a course in early modern philosophy that focuses solely or mostly on female philosophers, using conceptual and thematic ties such as a concern for education and a focus on ethics and politics. The second is to introduce women authors as dialoguing with the usual canonical suspects: Cavendish with Hobbes, Elisabeth of Bohemia with Descartes, Masham and Astell with Locke, Conway with Leibniz, and so on. The article argues that both methods have significant shortcomings, and it suggests a third, consisting in widening the traditional approach to structuring courses in early modern philosophy.

Comment: A good paper for any classes on how to teach philosophy, on early modern philosophy, the philosophy of history, or feminism.

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Boyle, Deborah, , . Expanding the Canon of Scottish Philosophy: The Case for Adding Lady Mary Shepherd
2017, Journal of Scottish Philosophy, 15(3), pp.275-293.
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Added by: Benny Goldberg, Contributed by:

Abstract: Lady Mary Shepherd (1777-1847) argued for distinctive accounts of causation, perception, and knowledge of an external world and God. However, her work, engaging with Berkeley and Hume but written after Kant, does not fit the standard periodisation of early modern philosophy presupposed by many philosophy courses, textbooks, and conferences. This paper argues that Shepherd should be added to the canon as a Scottish philosopher. The practical reason for doing so is that it would give Shepherd a disciplinary home, opening up additional possibilities for research and teaching. The philosophical reason is that her views share certain features characteristic of canonical Scottish philosophers.

Comment: A good paper for any classes on how to teach philosophy, on early modern philosophy, the philosophy of history, or feminism

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De Pizan, Christine, , . The Book of the City of Ladies
1999, Penguin Classics; New Ed edition
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Added by: Clotilde Torregrossa, Contributed by: Kathleen Gill (kagill@stcloudstate.edu)

Publisher’s Note: Christine de Pizan (c.1364-1430) was France’s first professional woman of letters. Her pioneering Book of the City of Ladies begins when, feeling frustrated and miserable after reading a male writer’s tirade against women, Christine has a dreamlike vision where three virtues – Reason, Rectitude and Justice – appear to correct this view. They instruct her to build an allegorical city in which womankind can be defended against slander, its walls and towers constructed from examples of female achievement both from her own day and the past: ranging from warriors, inventors and scholars to prophetesses, artists and saints. Christine de Pizan’s spirited defence of her sex was unique for its direct confrontation of the misogyny of her day, and offers a telling insight into the position of women in medieval culture.THE CITY OF LADIES provides positive images of women, ranging from warriors and inventors, scholars to prophetesses, and artists to saints. The book also offers a fascinating insight into the debates and controversies about the position of women in medieval culture.

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Griffioen, Amber, , Mohammad Sadegh Zahedi. Medieval Christian and Islamic Mysticism and the Problem of a “Mystical Ethics”
2019, In: T. Williams, ed. 2019. Cambridge Companion to Medieval Ethics. Cambridge: Cambridge University Press. Ch. 13.
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Added by: Francesca Bruno, Contributed by:

Abstract: In this chapter, we examine a few potential problems when inquiring into the ethics of medieval Christian and Islamic mystical traditions: First, there are terminological and methodological worries about defining mysticism and doing comparative philosophy in general. Second, assuming that the Divine represents the highest Good in such traditions, and given the apophaticism on the part of many mystics in both religions, there is a question of whether or not such traditions can provide a coherent theory of value. Finally, the antinomian tendencies and emphasis on passivity of some mystics might lead one to wonder whether their prescriptive exhortations can constitute a coherent theory of right action. We tackle each of these concerns in turn and discuss how they might be addressed, in an attempt to show how medieval mysticism, as a fundamentally practical enterprise, deserves more attention from practical and moral philosophy than it has thus far received.

Comment: This paper would work well as a secondary/overview reading in a course on medieval ethics, with a section on mysticism, focusing on mystic women or comparing different religious traditions (such as Christian and Islamic). For example, the course could focus on the topics of virtue and happiness, including the views of St. Augustine, Aquinas, Avicenna, Maimonides, and women mystics (such as Mechthild of Magderburg).

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Hutchison, Katrina, , Fiona Jenkins (eds.). Women in Philosophy: What Needs to Change?
2013, Oxford University Press USA.
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Added by: Sara Peppe, Contributed by:

Publisher’s Note: Despite its place in the humanities, the career prospects and numbers of women in philosophy much more closely resemble those found in the sciences and engineering. This book collects a series of critical essays by female philosophers pursuing the question of why philosophy continues to be inhospitable to women and what can be done to change it. By examining the social and institutional conditions of contemporary academic philosophy in the Anglophone world as well as its methods, culture, and characteristic commitments, the volume provides a case study in interpretation of one academic discipline in which women’s progress seems to have stalled since initial gains made in the 1980s. Some contributors make use of concepts developed in other contexts to explain women’s under-representation, including the effects of unconscious biases, stereotype threat, and micro-inequities. Other chapters draw on the resources of feminist philosophy to challenge everyday understandings of time, communication, authority and merit, as these shape effective but often unrecognized forms of discrimination and exclusion. Often it is assumed that women need to change to fit existing institutions. This book instead offers concrete reflections on the way in which philosophy needs to change, in order to accommodate and benefit from the important contribution women’s full participation makes to the discipline.

Comment: This book offers a detailed analysis about how women’s role in philosophy is perceived and all the viable ways to chage the status quo. This can be used for undergraduate women studies courses or feminist philosophy courses.

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