All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the publisher. Although outsiders may sometimes think that philosophy is one of the less dynamic fields, firmly rooted in the thoughts of philosophers of the past, this is far from the case. Currently, the majority of activity is limited to North America and Europe, but the boundaries are gradually expanding.
In other ways it is much wider, and has something to say about works of many of the canonical philosophers, sometimes approving, sometimes criticizing, and sometimes appropriating. Finally, the rather extensive bibliography will be most useful to those who want to know more about the details. This volume is written by Catherine Villanueva Gardner, whose earlier training was in the United Kingdom at the University of Leice.
Since then she has taught in the Department of Philosophy at the University of Michigan, Flint, and then the University of Massachusetts, Dartmouth, where she is currently an Associate Professor. This spread of interests and experiences on both sides of the Atlantic has enabled her to become familiar with many different aspects and activities of two major centers of feminist philosophy, while her experience as a teacher and writer enables her to pass on this knowledge . with the growing circles of potential readers.
Preface
As for the notes on particular philosophical figures, the dictionary specifically includes feminist philosophers or proto-feminist philosophers, as well as canonical philosophers who have been important to feminist philosophy. Many of the central figures of the philosophical canon - both men and women - have received separate mentions due to the amount of feminist work critical of them. This approach is reflected in the bibliography, which gives only the secondary feminist work on figures of the philosophical tradition; it does not list the primary works of these figures.
This format is intended to reflect one of the elements of the feminist philosophical enterprise: canon revision. Many of the entries on certain ideas and issues contain a sense of their changes and developments over time. On the one hand, there is a history of women's philosophical contributions that have been co-opted or unrecognized.
Given that a large part of modern feminist philosophy derives in some way from the Western tradition, the orientation of the dictionary is Western. Also, more weight is given to feminist work that comes from the analytic tradition rather than the continental tradition.
Acknowledgments
Chronology
1673 Bathsua Pell Makin writes An Essay to Revive the Ancient Education of Gentlewomen, In Religion, Manners, Arts & Tongues. December 15: Death of Margaret Cavendish. 1739 Sophia publishes Woman Not Inferior to Man or, A Short and Modest Vindication of the natural right of the fair sex to perfect equality of power, dignity and esteem. 1825 Anna Doyle Wheeler co-authored The Appeal of One Half the Human Race, Women, Against the Pretensions of the Other Half, Men.
2001 First Feminist Ethics and Social Theory (FEAST) conference in the USA.
Introduction
Created by the feminist movement's critique of androcentrism in society, feminist philosophy began as a critical reaction to gender bias within the traditional philosophical tradition. The feminist movement in the US and Western Europe is usually divided into three periods or waves. This dual nature of feminist philosophy—its critique of the philosophical tradition and its adaptation of that tradition—is present even in the earliest feminist philosophical work.
Le Doeuff's focus is on the exploration of the ways in which Western philosophy is based on the denial of women. The other central debate is about the importance of identifying women's moral voices for the feminist philosophical project. While this was the motivating concept of the feminist political movement, many feminist philosophers…
The tensions between the two approaches are in the next step of the feminist philosophical project. Feminist philosophers began to ask new questions about the relationship between mainstream philosophy and feminist philosophy.
The Dictionary
In the early 1970s, the full implementation of the executive order began to affect American universities. In the case of the rediscovery of female philosophers, it is actually not an original project. Barre argues that the original establishment of women's inequality was an arbitrary decision based on women's different reproductive capacities.
There is no agreement on what will count as resistance to the body's norms. Some philosophers argue for the complete rejection of the canon, but as a whole, Anglo-. Central examples of this type of project are some of the epistemology of work and in the philosophy of science.
The second subfield is also part of the more general field of feminist history of philosophy. Because of the fundamental assumption of this kind of thinking - that there is a unified crowd. In the case of the former, positive qualities such as peacefulness are attributed to women.
The use of essentialisms was an important component of first-wave feminists' arguments for women's equality. The other two essays, "Woman Suffrage" and "The Tragedy of Woman's Emancipation," form a critique of the women's liberation movement. The question of the relationship between women's biologically different capacity for reproduction and their oppression has remained central to feminist philosophy.
One of the two main approaches to this is the use of the concept of shared. MIND, PHILOSOPHY OF. Feminist philosophical inquiry into the traditional questions in the philosophy of mind began in the 1980s. Feminist philosophers have charged that this type of imagery has contributed to the legacy of the exclusion of women in scientific inquiry and has undermined women's epistemic authority.
OBJECTIFICATION. Feminist philosophers' approach to the critique of the objectification of women is to produce an analysis of con-. At the heart of these assumptions about women's sexuality is a culturally reinforced, essentialist view of women's actual nature: they are submissive. Other approaches to the critique of the objectivity ideal have been more explicitly feminist.
One of the most radical criticisms of objectivity as an ideal is that the separate.
