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Review of book Buxton, R., Whiting, L. 2022. Královny filosofie. Život a odkazy nedoceněných žen filosofie.

According to Diogenes Laertius, Hipparchia of Maroneia decided to use for her education the time she was going to waste on the loom (VI98=SSR V I 1). The aim of this paper is to analyze the reason and implications of this decision. I will point out that it is based on the gender equality thesis supported by the Cynics, and I will try to show that it has at least two implications: not only the defense of a certain kind of education, but also of parrhesia, i.e. the practice of free, frank, and open discourse. [ABSTRACT FROM AUTHOR]

In this article the author looks at processes of becoming a woman philosopher and scientist in eighteenth-century Europe, by focusing on educational experiences, discourses and practices revolving around the Italian mathematician, scientist and philosopher Maria Gaetana Agnesi. The author uses the Arendtian notion of agonism as a lens through which she reads Agnesi's manuscripts at the Ambrosiana Biblioteca in Milan, by pointing to the non-discursive affects that these documents emanate. By tracing women mathematicians' historical emergence as subjects of knowledge, as well as creators of philosophy and culture, the author proposes a reconsideration of the history of women's science education as an agonistic process that has left traces in various archives of gender and science. [ABSTRACT FROM AUTHOR]

I argue in this article that, apart from foreign women philosophers, Filipino women philosophers also deserve due recognition. Moreover, I advocate for the inclusion of the works of Filipino women philosophers in the canon of writings required to philosophy students, alongside the works of Filipino male philosophers. I, first, discuss the general exclusion of women philosophers in the history of philosophy, emphasizing some biases against the works of these women. I, then, turn to the case of rather unsung Filipino women philosophers who are pioneers in their fields. I provide my preliminary notes on the interesting contributions of Magdelana Villaba, Josephine Pasricha, Narcisa Paredes-Canilao, and Mary John Mananzan. The aim of this article is not to be exhaustive, but, rather, to encourage conversation that will hopefully change the terrain of Filipino philosophy. [ABSTRACT FROM AUTHOR]

One theme in complaints from those with marginalized social identities is that they are seen primarily in terms of that identity. Some Black artists, for instance, complain about being seen as Black first and artists second. These individuals can be understood as objecting to a particularly subtle form of morally problematic attention: “relative attentional surplus on the wrong property.” This attentional surplus can coexist with another type of common problematic attention affecting these groups, including attentional deficits; marginalized individuals and groups themselves are routinely insufficiently attended to in virtue of the surplus attention given to their social identity properties. [ABSTRACT FROM AUTHOR]

Building on Karen Barad's philosophy of science, this paper offers a diffractive reading of quantum indeterminacy with/across the classic structure/agency dichotomy in social science scholarship. It highlights key parallels between the metaphysics of indeterminacy in both the physical and social sciences. In the course of this analysis, we draw upon relevant Indigenous studies literature. These citations are integrated into the diffractive analysis, both as a source of important and potentially transformative insight and as a performative illustration of enactment of political responsibility under conditions of ontological indeterminacy. The inclusion of the Indigenous studies citations raises questions about how to avoid problematic practices of appropriation and/or erasure. Instead of resolving this question, we will dwell within the indeterminacy it reveals and the responsibility for constructive action it brings into focus. [ABSTRACT FROM AUTHOR]

This article contributes to recovering the history of women’s contributions to aesthetics by examining Emilia Dilke’s writings on aesthetics from the mid-1860s to the early 1870s. Initially, Dilke took the historicist view that artworks are inescapably the products and expressions of their social and historical circumstances and that art is better, as art, the more it distils its time. Dilke also thought that in the modern world art had separated inexorably from morality and religion. On that basis she came to endorse aestheticism, arguing that art should be made for beauty’s sake and not subordinated to moral purposes. However, this ultimately led to some tensions between her aestheticism and historicism. In the end she resolved these tensions by distinguishing between various kinds of value, or uses, that artworks can have. The best artworks have properly aesthetic value and transcend history, whereas the majority of artworks have only historical value as expressions of their eras. Overall, Dilke put forward a forceful defence of aestheticism and negotiated between aestheticism and historicism in a unique way. She deserves recognition as a significant female figure in the history of aesthetics.

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The article focuses on the urgent need for discussion and debate about leadership and governance in the U.S. as the country faces an endless stream of crises, from voter suppression to toxic public discourse. It further argues that a scholar in rhetorical studies, suggests that theories and practices in feminist rhetorical studies with the work of African American women writer-philosophers that can help the nation sustain democratic principles.

This article highlights the importance of new research on women philosophers and addresses some methodological issues to be taken in consideration. The thesis presented here is that through this new line of research it is possible to analyse the close connection between philosophy, politics and institutions. The paper opens with a critique of the assumption that philosophy has until recently been the exclusive property of men, giving the example of some forgotten women philosophers who lived in Hegel’s time. After considering the risk of ghettoization inherent in Women’s Studies, the author closes by showing how the reconsideration of women philosophers can help to question the methodology and the status of philosophy in general, and in particular to question the philosophical canon. The text serves as an introduction to a special issue of the Hegel Bulletin dedicated to women philosophers in Hegel’s time. [ABSTRACT FROM AUTHOR]

The text presents an analysis of the situation with women philosophers in Croatia during the communist socialist period (1945 – 1989). The analysis is concentrated on two aspects: receiving doctorate degrees in philosophy and publications. Our analysis shows that during that period, women philosophers were proportionally approximately on the level of today’s women philosophers in western countries, including present-day Republic of Croatia by both criteria, i.e. the number of doctors of philosophy and the number of publications. Communist socialism was beneficial for women philosophers in two ways. First, administratively, it removed obstacles from women’s employment at universities and scientific institutes. Second, communism and socialism, being themselves philosophical and socio-philosophical doctrines, offered a set of new topics, investigations, and elaborations for further development. These factors made it possible that in Croatia, which at the time was economically and educationally much less developed than most of today’s western countries, proportionally the same number of women philosophers had an academic post as today in the western world (including today’s Croatia). We also analysed seven major philosophical journals published at the time and found that between 1945 and 1989, in percentage, 15,4% of the texts were authored by women. The proportion of women authorship is 0,2. This is an impressive number if we think that at that time the proportion of women authorships was higher than in today’s JSTOR, bearing in mind the differences in publication procedures then and now.

This article is an introduction to the special issue on Women in Philosophy: Past, Present and Future. Over the past decade, there has been increased attention given to the underrepresentation of women in academic philosophy, as well as the lack of diversity in philosophy more broadly. While there has been some progress in the demographics of philosophy, as evidenced by recent surveys and empirical studies, women are still significantly outnumbered by men and disparities persist. This special issue aims to address the ongoing problem of inclusion in philosophy by exploring the contribution of women in the field. The contributors have been given freedom to write on topics they consider important, with the hope of stimulating further discussion and generating new ideas for addressing this issue.

The article considers a Ruist or Confucian context to the Chinese philosophy of He Yin Zhen and explores feminist reclamation. It identifies three aspects of what He Yin Zhen calls as the tyranny of men's rule over women and discusses the theme of women's liberation through much of her work. It highlights the Ruist concerns in the works of He Yin Zhen including politics, power, harmony, justice, correct naming, oppression, inequality, livelihood and taxation, capitalism and mercantilism.

Copyright of XVIIe Siècle is the property of Presses Universitaires de France and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of XVIIe Siècle is the property of Presses Universitaires de France and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of XVIIe Siècle is the property of Presses Universitaires de France and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of XVIIe Siècle is the property of Presses Universitaires de France and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article, I seek to shed new light on a lesser-known stage of the development of Hans Reichenbach’s thought, namely his research, output and teaching activities at Istanbul University (1933–1938). I argue that the experience of Turkish exile was decisive in the elaboration of Reichenbach’s probability theory of meaning and knowledge. His work Experience and Prediction, produced while in Istanbul, should therefore be put in its Turkish context of elaboration and reception. To this end, I will take into consideration not only Reichenbach’s efforts to popularize and extend the Berlin Group’s program of scientific philosophy in Turkey and throughout Europe in the 1930s, but also the forgotten work of Reichenbach’s students—most of them women—at Istanbul University. [ABSTRACT FROM AUTHOR]