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Journal articles on the topic 'Women and Philosophy'

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Published: 4 June 2021

Last updated: 9 February 2022

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1

Erden, Yasemin J., and Hannah M. Altorf. "Difficult Women in Philosophy." Symposion 7, no. 2 (2020): 239–59. http://dx.doi.org/10.5840/symposion20207217.

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In this paper we connect diversity with being on the margins of philosophy. We do this by reflecting on the programme that we, as diverse philosophers, designed and taught in a small university. Recently, the programme was closed. We examine some of the circumstances for the closure, in particular the impact of league tables. We argue that an idea (or ideal?) of objectivity, as a method in both science and philosophy, plays a role in establishing and maintaining the outsider status of the philosopher at the margins of the discipline. As a counterpoint to objectivity, we offer concrete examples of our experiences to illustrate what it is like to be at the margins of philosophy. We end with an examination of topics that are common to academics, i.e. issues of time and resources, that are compounded at the margins. Our paper seeks to show what is lost by the closure of our programme, and what philosophy loses when marginalised philosophers are silenced and/or excluded from key academic discourse. We argue that the particular contribution of the philosopher at the margin offers an important and irreplaceable contribution to discourses on the identity of philosophy and on the value of diversity.

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2

FitzGerald, Pat. "Women Reviewing Philosophy; Women Philosophers." Women’s Philosophy Review, no. 16 (1996): 27–29. http://dx.doi.org/10.5840/wpr19961646.

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3

Saul, Jennifer. "Women in philosophy." Philosophers' Magazine, no. 59 (2012): 38–43. http://dx.doi.org/10.5840/tpm201259114.

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4

Benson, Ophelia. "Women in philosophy." Philosophers' Magazine, no. 62 (2013): 19–20. http://dx.doi.org/10.5840/tpm20136286.

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5

Wartenberg, Thomas E. "Teaching Women Philosophy." Teaching Philosophy 11, no. 1 (1988): 15–24. http://dx.doi.org/10.5840/teachphil198811121.

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6

Beebee, Helen. "Women in Philosophy." Philosophers' Magazine, no. 93 (2021): 50–56. http://dx.doi.org/10.5840/tpm20219340.

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7

Hutton, Sarah. "Women, philosophy and the history of philosophy." British Journal for the History of Philosophy 27, no. 4 (2019): 684–701. http://dx.doi.org/10.1080/09608788.2018.1563766.

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8

Tapper, Marion. "Women in philosophy conference." Australian Feminist Studies 3, no. 6 (1988): 107–8. http://dx.doi.org/10.1080/08164649.1988.9961591.

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Russell, Denise. "Women and philosophy conference." Australian Feminist Studies 3, no. 7-8 (1988): 215. http://dx.doi.org/10.1080/08164649.1988.9961619.

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10

Boxill, Jan M. "Women, Philosophy, and Sport." Teaching Philosophy 8, no. 3 (1985): 244–46. http://dx.doi.org/10.5840/teachphil19858365.

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11

Devine, Nesta, and Georgina Stewart. "Women, philosophy, and education." Educational Philosophy and Theory 51, no. 7 (2018): 681–83. http://dx.doi.org/10.1080/00131857.2018.1493420.

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12

Peña‐Guzmán, David M., and Rebekah Spera. "The Philosophical Personality." Hypatia 32, no. 4 (2017): 911–27. http://dx.doi.org/10.1111/hypa.12355.

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The authors adopt a critico‐sociological methodology to investigate the current state of the philosophical profession. According to them, the question concerning the status of philosophy (“What is philosophy?”) cannot be answered from within the precinct of philosophical reason alone, since philosophy—understood primarily as a profession—is marked by a constitutive type of self‐ignorance that prevents it from reflecting upon its own sociological conditions of actuality. This ignorance, which is both cause and effect of the organization and investment of philosophical desire, causes philosophers to lose themselves in an ideological myth (“the philosopher as idea(l)”) according to which philosophers are unaffected by the material conditions in which they exist. This myth prevents philosophers from noticing the extent to which their activity is influenced by extra‐philosophical determinants that shape, empirically, who becomes a professional philosopher (“the philosopher as imago”) and who doesn't. This article explores the relationship between philosophy's “idea(l)” and its “imago” as a way of shedding light on some of the mechanisms that make philosophy inhospitable for so many women, people of color, and economic minorities.

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13

Maart, Rozena. "Race and Pedagogical Practices: When Race Takes Center Stage in Philosophy." Hypatia 29, no. 1 (2014): 205–20. http://dx.doi.org/10.1111/hypa.12076.

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This paper presents a segment of a broader research project titled “When Black Consciousness Meets White Consciousness,” which first developed out of my research work with White women in violence‐against‐women organizations. It documents an interview between a White woman and me, a Black South African philosopher. I lived and worked in Canada at the time but I traveled to the United States for conferences on a regular basis. I was presenting my work on Black consciousness, White consciousness, and Black existentialism—relying on Derridean deconstruction and psychoanalysis—when I had the exchange with a White woman, a young faculty member in the philosophy department, which had jointly hosted the talk with the women and gender studies department. This paper offers a verbatim account of this dialogue wherein the history of philosophy is unraveled and where I draw on Jacques Derrida's “White Mythology” to demonstrate how White consciousness is engraved. It is out of this intertwined analysis that my work on White consciousness emerged in the 1990s—and with which I continue—as is evidenced throughout the paper. In unpacking this dialogue, I situate the complexities that arise from the pedagogical practices within philosophy when race takes center stage within a discipline that has written itself as though race does not exist.

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14

Presbey, Gail. "Sophie Olúwọlé's Major Contributions to African Philosophy". Hypatia 35, № 2 (2020): 231–42. http://dx.doi.org/10.1017/hyp.2020.6.

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AbstractThis article provides an overview of the contributions to philosophy of Nigerian philosopher Sophie Bọ´sẹ`dé Olúwọlé (1935–2018). The first woman to earn a philosophy PhD in Nigeria, Olúwọlé headed the Department of Philosophy at the University of Lagos before retiring to found and run the Centre for African Culture and Development. She devoted her career to studying Yoruba philosophy, translating the ancient Yoruba Ifá canon, which embodies the teachings of Orunmila, a philosopher revered as an Óríṣá in the Ifá pantheon. Seeing his works as examples of secular reasoning and argument, she compared Orunmila's and Socrates' philosophies and methods and explored similarities and differences between African and European philosophies. A champion of African oral traditions, Olúwọlé argued that songs, proverbs, liturgies, and stories are important sources of African responses to perennial philosophical questions as well as to contemporary issues, including feminism. She argued that the complementarity that ran throughout Yoruba philosophy guaranteed women's rights and status, and preserved an important role for women, youths, and foreigners in politics.

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15

Munkholt Christensen, Maria. "Meditatio mortis meditating on death, philosophy and gender in late antique hagioraphy." Filozofija i drustvo 32, no. 2 (2021): 177–93. http://dx.doi.org/10.2298/fid2102177m.

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According to Socrates, as he is described in Plato?s Phaedo, the definition of a true philosopher is a wise man who is continuously practicing dying and being dead. Already in this life, the philosopher tries to free his soul from the body in order to acquire true knowledge as the soul is progressively becoming detached from the body. Centuries after it was written, Plato?s Phaedo continued to play a role for some early Christian authors, and this article focuses on three instances where Christian women mirror Socrates and/or his definition of philosophy. We find these instances in hagiographical literature from the fourth and fifth centuries at different locations in the Roman Empire - in the Lives of Macrina, Marcella and Syncletica. These texts are all to varying degrees impacted by Platonic philosophy and by the ideal of the male philosopher Socrates. As women mastering philosophy, they widened common cultural expectations for women, revealing how Christian authors in certain contexts ascribed authority to female figures.

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16

Whitford, Margaret, and Morwenna Griffiths. "Society for Women in Philosophy." Die Philosophin 7, no. 13 (1996): 130–32. http://dx.doi.org/10.5840/philosophin199671319.

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17

Hansson, Sven Ove. "Women and Minorities in Philosophy." Theoria 76, no. 1 (2010): 1–3. http://dx.doi.org/10.1111/j.1755-2567.2009.01060.x.

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18

O'Neill, Eileen. "Women in Western Political Philosophy." Teaching Philosophy 11, no. 1 (1988): 73–76. http://dx.doi.org/10.5840/teachphil198811113.

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19

Nogueroles, Marta. "Women in the Spanish philosophy." Kultura i Wartości, no. 28 (February 14, 2020): 293. http://dx.doi.org/10.17951/kw.2019.28.293-306.

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<p>W artykule chcę pokazać nie tylko jak hiszpańskie filozofki nie tylko odzyskują pozycję w historii filozofii, której to pozbawił je patriarchat, lecz także że coraz więcej kobiet zajmuje odpowiedzialne stanowiska w różnych instytucjach. Tezom tym towarzyszą postulaty, by dokładniej zbadać i upublicznić myśl filozoficzną tworzoną przez kobiety, by przyszłe pokolenia młodych myślicieli nie były pozbawione możliwości odniesienia się do koncepcji feministycznych.</p>

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20

Rorty, Mary, Claudia Card, Elizabeth Eames, et al. "Special Report: Women in Philosophy." Proceedings and Addresses of the American Philosophical Association 60, no. 4 (1987): 681. http://dx.doi.org/10.2307/3131744.

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21

Frye, Marilyn, and Ashli Godfrey. "Philosophy Comes Our of Lives." Stance: an international undergraduate philosophy journal 6, no. 1 (2013): 87–95. http://dx.doi.org/10.33043/s.6.1.87-95.

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Marilyn Frye is a noted philosopher and feminist theorist whose works include The Politics of Reality: Essays in Feminist Theory and Willful Virgin: Essays in Feminism as well as various other essays and articles.Frye recently retired from teaching philosophy at Michigan State University. On February 26, 2013, the Stance staff met with Marilyn Frye to talk about her work, her life, and the status of women in the field of philosophy

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22

Arens, Katherine. "Between Hypatia and Beauvoir: Philosophy as Discourse." Hypatia 10, no. 4 (1995): 46–75. http://dx.doi.org/10.1111/j.1527-2001.1995.tb00998.x.

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Two studies of women in philosophy, Michéle Le Doeuff's biography of Simone de Beauvoir Hipparchia's Choice (1991) and Fritz Mauthner's historical novel Hypatia (1892), question what kind of power and authority are available to philosophers. Mauthner's philosophy of language expands on Le Doeuff to outline how philosophy acts parallel to other sociohistorical discourses, relying on public consensus and on the negotiation of stereotypes to create a viable speaking subject for the female philosopher.

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23

Schouten, Gina. "Philosophy in Schools: Can Early Exposure Help Solve Philosophy's Gender Problem?" Hypatia 31, no. 2 (2016): 275–92. http://dx.doi.org/10.1111/hypa.12232.

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In this article, I explore a new reason in favor of precollegiate philosophy: It could help narrow the persistent gender disparity within the discipline. I catalog some of the most widely endorsed explanations for the underrepresentation of women in philosophy and argue that, on each hypothesized explanation, precollegiate philosophy instruction could help improve our discipline's gender balance. Explanations I consider include stereotype threat, gendered philosophical intuitions, inhospitable disciplinary environment, lack of same‐sex role models for women students in philosophy, and conflicting “schemas” for philosophy and femininity. I argue that, insofar as some combination of these hypothesized explanations accounts for some portion of the underrepresentation of women in philosophy, those of us concerned to make things better have reason to participate in and promote efforts to share philosophy with younger students.

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24

Schaps, Margie J., Edward S. Linn, George D. Wilbanks, and Evelyn Rivers Wilbanks. "Women-centered care: Implementing a philosophy." Women's Health Issues 3, no. 2 (1993): 52–54. http://dx.doi.org/10.1016/s1049-3867(05)80186-0.

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25

Jenkins, Fiona. "Epistemic Credibility and Women in Philosophy." Australian Feminist Studies 29, no. 80 (2014): 161–70. http://dx.doi.org/10.1080/08164649.2014.928190.

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26

Bailey, Alison. "Women of Color and Philosophy (review)." Hypatia 20, no. 1 (2005): 220–25. http://dx.doi.org/10.1353/hyp.2005.0002.

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27

Granacki, Alyssa. "Domesticating Philosophy: Dante's Women in Boccaccio." Mediaevalia 42, no. 1 (2021): 269–97. http://dx.doi.org/10.1353/mdi.2021.0008.

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28

Buxton, Rebecca, and Lisa Whiting. "Women or Philosophers?" Philosophers' Magazine, no. 92 (2021): 6–9. http://dx.doi.org/10.5840/tpm2021922.

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This history of philosophy is a history of men. Or at least, that’s how it has been told over the past several hundred years. But, over the last few decades, we’ve begun to see more and more recognition of women philosophers and the huge impact that they have had on the course of our discipline. There have always been philosophers who happened to be women. Hypatia of Alexandria was known by her contemporaries simply as The Philosopher, and hundreds of young men travelled from throughout the region to attend her public lectures. Philosophers who happen to be women, then, are nothing new. But our failure to recognise them as full contributors to the subject makes them appear to us as something of a surprise. A result of this is that women are often remembered as women first: they are seen more as women than they’re seen as philosophers.

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29

Burgess-Jackson, Keith. "Rape and Persuasive Definition." Canadian Journal of Philosophy 25, no. 3 (1995): 415–54. http://dx.doi.org/10.1080/00455091.1995.10717422.

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If we [women] have not stopped rape, we have redefined it, we have faced it, and we have set up the structures to deal with it for ourselves.[T]he definition of rape, which has in the past always been understood to mean the use of violence or the threat of it to force sex upon an unwilling woman, is now being broadened to include a whole range of sexual relations that have never before in all of human experience been regarded as rape.In 1989 the philosopher and self-described feminist Christina Sommers published a short essay — ‘an opinion piece,’ she called it — that was eventually developed into and published as a philosophical article. In this essay Sommers criticized ‘feminist philosophers’ (her term) for being ‘oddly unsympathetic to the women whom they claim to represent.’ Specifically, Sommers accused these philosophers of ignoring the ‘values of the average woman’ and of being caught up in an ‘ideological fervor.’ To emphasize her point that the so-called feminist philosophers have lost touch with ‘the average woman,’ Sommers wrote that ‘One must nevertheless expect that many women will continue to swoon at the sight of Rhett Butler carrying Scarlett O'Hara up the stairs to a fate undreamt of in feminist philosophy.’

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30

Le Dœuff, Michèle. "Ants and Women, or Philosophy without Borders." Royal Institute of Philosophy Lecture Series 21 (March 1987): 41–54. http://dx.doi.org/10.1017/s1358246100003465.

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Some months ago, when giving a paper about Sir Francis Bacon's philosophy, I mentioned that, according to him, Nature was a woman; true knowledge treats her like his legitimate wife, while false knowledge deals with her as if she were a barren prostitute. In the same paper, I also mentioned that according again to Bacon, there are three kinds of intellectual attitudes, or three kinds of philosophers, namely the pure rationalists, who are like spiders, the empiricists who are like ants, for they gather materials but do not work on them, and a third category—good philosophers who are like bees, for they gather and work on the material gathered. Now, during the discussion a gentleman strongly objected to Bacon's use of ants as a metaphor. He explained that there are many different species of ants, and some of them do not merely gather, some have gardens for instance, where they grow mushrooms. The gentleman concluded that philosophers do not know what they are talking about when they use metaphors. This is true enough, but I felt sorry indeed that nobody observed that it is not true that a woman is either a wife or a prostitute; nobody asked whether ‘nature as her’ implied that the scientist is, as a matter of course, male; nobody said that the simple fact of using ‘woman’ as a metaphor is questionable in itself. So, when speaking of feminism in contemporary French philosophy, one has to keep in mind that, on the Parisian stage, the honour, dignity, diversity and reality of insects are better defended than the honour, dignity, diversity and reality of women.

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31

Le Dœuff, Michèle. "Ants and Women, or Philosophy without Borders." Royal Institute of Philosophy Lecture Series 21 (March 1987): 41–54. http://dx.doi.org/10.1017/s0957042x00003461.

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Some months ago, when giving a paper about Sir Francis Bacon's philosophy, I mentioned that, according to him, Nature was a woman; true knowledge treats her like his legitimate wife, while false knowledge deals with her as if she were a barren prostitute. In the same paper, I also mentioned that according again to Bacon, there are three kinds of intellectual attitudes, or three kinds of philosophers, namely the pure rationalists, who are like spiders, the empiricists who are like ants, for they gather materials but do not work on them, and a third category—good philosophers who are like bees, for they gather and work on the material gathered. Now, during the discussion a gentleman strongly objected to Bacon's use of ants as a metaphor. He explained that there are many different species of ants, and some of them do not merely gather, some have gardens for instance, where they grow mushrooms. The gentleman concluded that philosophers do not know what they are talking about when they use metaphors. This is true enough, but I felt sorry indeed that nobody observed that it is not true that a woman is either a wife or a prostitute; nobody asked whether ‘nature as her’ implied that the scientist is, as a matter of course, male; nobody said that the simple fact of using ‘woman’ as a metaphor is questionable in itself. So, when speaking of feminism in contemporary French philosophy, one has to keep in mind that, on the Parisian stage, the honour, dignity, diversity and reality of insects are better defended than the honour, dignity, diversity and reality of women.

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32

Leask, Ian. "From Serena to Hypatia: John Toland's Women." Royal Institute of Philosophy Supplement 88 (October 2020): 195–214. http://dx.doi.org/10.1017/s1358246120000193.

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AbstractThis paper focusses on John Toland's influential Hypatia (1720), an account of the neo-Platonist philosopher and mathematician murdered in ancient Alexandria; it also considers segments of his Letters to Serena (1704), and suggests various conjunctions between the two texts which confirm Toland's genuine and sustained feminist commitment. As I try to establish, Toland's concern is as much about contemporaneous events as it is about ‘disinterested’ history: by promoting Hypatia as the representative of philosophy in its perennial struggle with superstition and priestcraft, Toland is able to underscore the wider case for an inclusive and capacious conception of ‘enlightenment’.

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33

Muller, Jil. "Women and early modern Philosophy and Science." RIVISTA DI STORIA DELLA FILOSOFIA, no. 4 (November 2018): 673–76. http://dx.doi.org/10.3280/sf2018-004006.

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34

Silva, Catherine Young. "On Women, Feminism and Philosophy for Children." Thinking: The Journal of Philosophy for Children 11, no. 3 (1994): 90–91. http://dx.doi.org/10.5840/thinking199411322.

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35

O'Neill, Eileen. "Women Philosophers and the History of Philosophy." Australian Journal of French Studies 40, no. 3 (2003): 257–74. http://dx.doi.org/10.3828/ajfs.40.3.257.

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36

Meyers, Diana Tietjens. "Women Philosophers, Sidelined Challenges, and Professional Philosophy." Hypatia: A Journal of Feminist Philosophy 20, no. 3 (2005): 149–52. http://dx.doi.org/10.2979/hyp.2005.20.3.149.

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37

Meyers, Diana Tietjens. "Women Philosophers, Sidelined Challenges, and Professional Philosophy." Hypatia 20, no. 3 (2005): 149–52. http://dx.doi.org/10.1111/j.1527-2001.2005.tb00491.x.

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38

Conroy, Derval. "Introduction: Women and the History of Philosophy." Early Modern French Studies 43, no. 1 (2021): 2–5. http://dx.doi.org/10.1080/20563035.2021.1924012.

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39

Tandon, Ritu. "Rabindranath Tagore’s Philosophy of Spiritual Humanism and the Problems of Women Presented in the Novel ‘Nexus’ (Yogayog, 1929)." SMART MOVES JOURNAL IJELLH 8, no. 11 (2020): 105–16. http://dx.doi.org/10.24113/ijellh.v8i11.10838.

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Spiritual humanism means thinking about the progress of human beings in all fields - social, cultural, political or economical and advocates that science and philosophy, art and literature, or anything that human beings have achieved by logical thinking and idealistic thoughts must aim at the well-being of humanity. Its principal aim is to achieve human freedom, cheerful life with development and prosperity without any kind of discrimination among human beings. Rabindranath Tagore was a great poet, dramatist, novelist, short-story writer, musician, painter, educationist, social reformer, philosopher, spiritualist and a critic of life and literature. He wrote about the problems of women in most of his works – whether it is a poem, novel, play or a short- story. Rabindranath Tagore’s novel ‘Nexus’(Yogayog,1929) is an important story of a married woman Kumudini’s struggle for freedom against the brutality of her cruel husband, Madhusudan. Here, Tagore’s evolving attitude towards the role of a married woman, Kumudini and her rebellious thoughts towards the domination of her husband are clearly presented in this novel. Rabindranath Tagore believed that the solution for all the problems of society lies in spreading the message of non-violence, truth, peace, love, and wisdom, which brings happiness among human beings. The present paper is an effort to investigate the major problems of married women of the nineteenth century Bengali society and the importance of Rabindranath Tagore’s philosophy of spiritual humanism in the emancipation of women, which made Tagore a multitalented novelist, writer and personality.

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40

Baseheart, Mary Catharine. "Edith Stein's Philosophy of Woman and of Women's Education." Hypatia 4, no. 1 (1989): 120–31. http://dx.doi.org/10.1111/j.1527-2001.1989.tb00871.x.

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Edith Stein, Husserl's brilliant student and assistant, devoted ten years of her life to teaching in a girls’ secondary school, during which time she gave a series of lectures on educational reform and the appropriate education to be provided to girls. She grounds her answer to these questions in a philosophical account of the nature of woman. She argues that men and women share some universally human character’ istics, but that they have separate and distinct natures. Her awareness of the rich variety of different personality types and specific differences among individuals allows her to hold an essentialist view of the nature of woman without either stereotyping individual women or assuming that woman's nature is in any way inferior to man's.

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41

Szabados, Béla. "Wittgenstein’s Women." Journal of Philosophical Research 22 (1997): 483–508. http://dx.doi.org/10.5840/jpr_1997_14.

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42

KUKLA, REBECCA. "DECENTERING WOMEN." Metaphilosophy 27, no. 1-2 (1996): 28–52. http://dx.doi.org/10.1111/j.1467-9973.1996.tb00865.x.

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43

Green, Karen. "Rousseau's women." International Journal of Philosophical Studies 4, no. 1 (1996): 87–109. http://dx.doi.org/10.1080/09672559608570826.

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44

Gines, Kathryn T. "Being a Black Woman Philosopher: Reflections on Founding the Collegium of Black Women Philosophers." Hypatia 26, no. 2 (2011): 429–37. http://dx.doi.org/10.1111/j.1527-2001.2011.01172.x.

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Although the American Philosophical Association has more than 11,000 members, there are still fewer than 125 Black philosophers in the United States, including fewer than thirty Black women holding a PhD in philosophy and working in a philosophy department in the academy.1The following is a “musing” about how I became one of them and how I have sought to create a positive philosophical space for all of us.

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45

Blair, Elena Duvergès. "Women." Ancient Philosophy 16, no. 2 (1996): 333–50. http://dx.doi.org/10.5840/ancientphil199616238.

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46

Wider, Kathleen. "Women Philosophers in the Ancient Greek World: Donning the Mantle." Hypatia 1, no. 1 (1986): 21–62. http://dx.doi.org/10.1111/j.1527-2001.1986.tb00521.x.

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This paper argues that there were women involved with philosophy on a fairly constant basis throughout Greek antiquity. It does so by tracing the lives and where extant the writings of these women. However, since the sources, both ancient and modern, from which we derive our knowledge about these women are so sexist and easily distort our view of these women and their accomplishments, the paper also discusses the manner in which their histories come down to us as well as the histories themselves. It discusses in detail the following women: the Pythagorean women philosophers of the 6th and 5th centuries B.C., Aspasia and Diotima of the 5th century B.C., Arete, Hipparchia, Pamphile and the women Epicureans—all from the 4th century B.C. the five logician daughters of a famous Stoic philosopher of the 3rd century B.C., and finally Hypatia who lived in the 4th century A.D.

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47

Stone, Alison. "Essentialism and Anti-Essentialism in Feminist Philosophy." Journal of Moral Philosophy 1, no. 2 (2004): 135–53. http://dx.doi.org/10.1177/174046810400100202.

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AbstractThis article revisits the ethical and political questions raised by feminist debates over essentialism, the belief that there are properties essential to women and which all women share. Feminists’ widespread rejection of essentialism has threatened to undermine feminist politics. Re-evaluating two responses to this problem—‘strategic’ essentialism and Iris Marion Young’s idea that women are an internally diverse ‘series’—I argue that both unsatisfactorily retain essentialism as a descriptive claim about the social reality of women’s lives. I argue instead that women have a ‘ genealogy’: women always acquire femininity by appropriating and reworking existing cultural interpretations of femininity, so that all women become situated within a history of overlapping chains of interpretation. Because all women are located within this complex history, they are identifiable as belonging to a determinate social group, despite sharing no common understanding or experience of femininity. The idea that women have a genealogy thus reconciles anti-essentialism with feminist politics.

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48

BRYNJARSDÓTTIR, EYJA M. "Against a Sequestered Philosophy." Dialogue 57, no. 2 (2018): 443–64. http://dx.doi.org/10.1017/s0012217317000956.

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This paper argues that philosophical practice in the Western world, in particular analytic philosophy, suffers from problems that contribute to its lack of diversity in two senses: the exclusion of women and minorities, and a narrow choice of subjects and methods. This is not fruitful for philosophical exchange and the flourishing of philosophical thought. Three contributing factors are covered: a flawed execution when instilling intellectual humility; the gaslighting of women in philosophy; and an overemphasis on a narrow conception of intelligence. The conclusion calls for a more humane and socially aware practice of philosophy.

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Paxton, Molly, Carrie Figdor, and Valerie Tiberius. "Quantifying the Gender Gap: An Empirical Study of the Underrepresentation of Women in Philosophy." Hypatia 27, no. 4 (2012): 949–57. http://dx.doi.org/10.1111/j.1527-2001.2012.01306.x.

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The lack of gender parity in philosophy has garnered serious attention recently. Previous empirical work that aims to quantify what has come to be called “the gender gap” in philosophy focuses mainly on the absence of women in philosophy faculty and graduate programs. Our study looks at gender representation in philosophy among undergraduate students, undergraduate majors, graduate students, and faculty. Our findings are consistent with what other studies have found about women faculty in philosophy, but we were able to add two pieces of new information. First, the biggest drop in the proportion of women in philosophy occurs between students enrolled in introductory philosophy classes and philosophy majors. Second, this drop is mitigated by the presence of more women philosophy faculty.

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Allen, Prudence. "Aristotelian and Cartesian Revolutions in the Philosophy of Man and Woman." Dialogue 26, no. 2 (1987): 263–70. http://dx.doi.org/10.1017/s0012217300038208.

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Today a “new” field of philosophy has emerged which can be called simply “The Philosophy of Man and Woman”. Paradoxically, it is a field of study with a long and impressive history which began when the pre-Socratic philosophers first questioned their own identity in the midst of the world. Their questions fall into four broad areas:1. How is the male “opposite” to the female?2. What roles do male and female play in the generation and identity of offspring?3. Are women and men wise in the same or different ways?4. Are women and men good in the same or different ways?

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