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Journal articles on the topic 'Women philosophers'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

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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2

Clack, Beverley. "Women philosophers." Women's Studies International Forum 20, no. 3 (May 1997): 452–54. http://dx.doi.org/10.1016/s0277-5395(97)88232-5.

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3

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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4

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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5

Duran, Jane. "Women Philosophers of the Seventeenth Century, and: Anne Conway: A Woman Philosopher (review)." Philosophy and Literature 31, no. 1 (2007): 200–204. http://dx.doi.org/10.1353/phl.2007.0005.

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6

Good, Jim. "America’s First Women Philosophers." Newsletter of the Society for the Advancement of American Philosophy 35, no. 106 (2007): 66–68. http://dx.doi.org/10.5840/saap20073510626.

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7

Ching, Julia. "Sung Philosophers on Women." Monumenta Serica 42, no. 1 (January 1994): 259–74. http://dx.doi.org/10.1080/02549948.1994.11731255.

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8

Novitz, David. "Book Review: Women Philosophers." Philosophy and Literature 20, no. 2 (1996): 541–43. http://dx.doi.org/10.1353/phl.1996.0066.

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9

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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10

Burgess-Jackson, Keith. "Rape and Persuasive Definition." Canadian Journal of Philosophy 25, no. 3 (September 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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11

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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12

Rée, Jonathan. "Women philosophers and the canon." British Journal for the History of Philosophy 10, no. 4 (November 2002): 641–52. http://dx.doi.org/10.1080/09608788.2002.10383083.

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13

Cole, Eve Browning. "A History of Women Philosophers." Teaching Philosophy 14, no. 2 (1991): 202–5. http://dx.doi.org/10.5840/teachphil199114227.

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14

Boršić, Luka, and Ivana Skuhala Karasman. "Women Philosophers in Communist Socialism." European journal of analytic philosophy 19, no. 1 (March 19, 2023): SI3–32. http://dx.doi.org/10.31820/ejap.19.1.2.

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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.

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С, Бүжинлхам, and Янжинлхам Э. "АРВАН ФИЛОСОФИЧИЙГ НЭРЛЭЭЧ." Philosophy and Religious Studies 25, no. 580 (June 17, 2023): 84–97. http://dx.doi.org/10.22353/prs20231.10.

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“Can you name the ten philosophers?” is one of the simplest questions for a philosophy student. Ironically, all it takes to make this question difficult is the addition of one word women. Even though Elena Cornaro Piscopia received her doctorate in philosophy from the University of Padua in Italy in 1678, 300 years ago (Kalnická 2021), we continue to categorize “woman philosopher” and “Asian philosopher who specialized in metaphysics,” implying that these people are extraordinary. In this article, we questioned whether it was necessary to distinguish between men and women in this “modern, civilized democratic society.” To respond to this question, we examined the academic setting in philosophy and considered how gender-related issues are reflected

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16

Conley, John J. "Women Philosophers of the Seventeenth Century." International Philosophical Quarterly 44, no. 3 (2004): 436–38. http://dx.doi.org/10.5840/ipq200444331.

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17

Grain, Kerrie. "Project gives voice to women philosophers." Philosophers' Magazine, no. 69 (2015): 6. http://dx.doi.org/10.5840/tpm20156928.

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18

Kane, Patrick. "Women Philosophers of the Seventeenth Century." International Studies in Philosophy 38, no. 4 (2006): 163–64. http://dx.doi.org/10.5840/intstudphil200638448.

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19

Rogers, G. A. J. "Women Philosophers of the Seventeenth Century." Philosophical Books 45, no. 4 (October 2004): 335–39. http://dx.doi.org/10.1111/j.1468-0149.2004.0358a.x.

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20

Deutscher, Penelope. "French Women Philosophers: A Contemporary Reader." French Studies LX, no. 1 (January 1, 2006): 158–59. http://dx.doi.org/10.1093/fs/kni361.

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21

Young-Bruehl, Elisabeth. "The Education of Women as Philosophers." Signs: Journal of Women in Culture and Society 12, no. 2 (January 1987): 207–21. http://dx.doi.org/10.1086/494318.

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22

Green, Monica. "A History of Women Philosophers. Volume I: Ancient Women Philosophers, 600 B.C.-500 A.D.Mary Ellen Waith." Isis 80, no. 1 (March 1989): 178–79. http://dx.doi.org/10.1086/354993.

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23

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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24

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

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25

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

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26

Waithe, Mary Ellen. "Women Philosophers of the Early Modern Period." Teaching Philosophy 18, no. 3 (1995): 290–92. http://dx.doi.org/10.5840/teachphil199518347.

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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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28

Squadrito, Kathleen M. "Women Philosophers of the Seventeenth Century (review)." Journal of the History of Philosophy 42, no. 2 (2004): 223–24. http://dx.doi.org/10.1353/hph.2004.0037.

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29

Warren, Mary Anne. "Feminist Archeology: Uncovering Women's Philosophical History." Hypatia 4, no. 1 (1989): 155–59. http://dx.doi.org/10.1111/j.1527-2001.1989.tb00874.x.

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A History of Women Philosophers, Volume I: Ancient Women Philoophers, 600 B.C. - 500 A.D., edited by Mary Ellen Waithe, is an important but somewhat frustrating book. It is filled with tantalizing glimpses into the lives and thoughts of some of our earliest philosophical foremothers. Yet it lacks a clear unifying theme, and the abrupt transitions from one philosopher and period to the next are sometimes disconcerting. The overall effect is not unlike that of viewing an expansive landscape, illuminated only by a few tiny spotlights.

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30

Zedler, Beatrice H. "A History of Women Philosophers, Volume I: Ancient Women Philosophers: 600 B.C.-500 A.D. Edited by Mary Ellen Waithe." Modern Schoolman 67, no. 3 (1990): 231–33. http://dx.doi.org/10.5840/schoolman199067343.

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31

Jantzen, Grace M. "Feminists, Philosophers, and Mystics." Hypatia 9, no. 4 (1994): 186–206. http://dx.doi.org/10.1111/j.1527-2001.1994.tb00655.x.

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This article challenges the widely held view that mysticism is essentially characterized by intense, ineffable, subjective experiences. Instead, I show that mysticism has undergone a series of social constructions, which were never innocent of gendered struggles for power. When philosophers of religion and popular writers on mysticism ignore these gendered constructions, as they regularly do, they are in turn perpetuating a post-Jamesian understanding of mysticism which removes mysticism and women from involvement with political and social justice.

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32

Trofimova, Tatiana N. "The “Women’s Question” in the Biographies of Scientists and Philosophers by E. F. Litvinova (1890s)." Voprosy istorii estestvoznaniia i tekhniki 43, no. 4 (2022): 728. http://dx.doi.org/10.31857/s020596060022966-4.

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In the 1890s, Elizaveta Fedorovna Litvinova (1845–1919), a mathematician, philosopher, educator and writer, published ten biographical essays on prominent scientists and philosophers, including the first Russian biography of a renowned mathematician S. V. Kovalevskaya (also spelled Kovalevsky). This article gives particular attention to the “zhenskii vopros” (women’s question), as reflected in these biographies of the scientists and philosophers. Apart from the biography of Kovalevskaya, the women’s issue is considered in the biographies of F. Bacon, J. Locke, J. le Rond d’Alembert, J.-A.-N. de Condorcet, P.-S. Laplace, and L. Euler, as well as in the book “Rulers and Thinkers”. The biography of Kovalevskaya describes the difficulties encountered by the woman mathematician in her professional self-realization. In the biography of Bacon, Litvinova writes about his mother and her four sisters being learned as well as the women of the English royal family. In John Locke’s biography, a chapter is devoted to the philosopher’s friend Lady Damaris Masham, her upbringing and education, and the women’s position in society in the late 17th-century England is criticized. In d’Alembert’s biography, special attention is given to his discussion with Jean-Jacques Rousseau about women’s education. In her book about Laplace, Litvinova writes about the scientist’s spouse and her role in the preservation of his scientific heritage. In Euler’s biography, Litvinova reviews his “Letters to a German Princess”, written in a form of lessons in mathematics, physics, and philosophy, intended for an educated woman. Finally, in her biography of de Condorcet the author refers to him as the most committed and strenuous advocate of women’s rights, who promoted the women’s right to education and active involvement in the life of society.

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33

Mikkola, Mari. "Elizabeth Spelman, Gender Realism, and Women." Hypatia 21, no. 4 (2006): 77–96. http://dx.doi.org/10.1111/j.1527-2001.2006.tb01129.x.

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Elizabeth Spelman has famously argued against gender realism (the view that women have some feature in common that makes them women). By and large, feminist philosophers have embraced Spelman's arguments and deemed gender realist positions counterproductive. To the contrary, Mikkola shows that Spelman's arguments do not in actual fact give good reason to reject gender realism in general. She then suggests a way to understand gender realism that does not have the adverse consequences feminist philosophers commonly think gender realist positions have.

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34

Rogers, Dorothy. "The Other Philosophy Club: America's First Academic Women Philosophers." Hypatia 24, no. 2 (2009): 164–85. http://dx.doi.org/10.1111/j.1527-2001.2009.01037.x.

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Recent research on women philosophers has led to more discussion of the merits of many previously forgotten women in the past several years. Yet due to the fact that a thinker's significance and influence are historical phenomena, women remain relatively absent in “mainstream” discussions of philosophy. This paper focuses on several successful academic women in American philosophy and takes notice of how they succeeded in their own era. Special attention is given to three important academic women philosophers: Mary Whiton Calkins, Ellen Bliss Talbot, and Marietta Kies.

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35

Putnam, Ruth Anna, and Therese Boos Dykeman. "American Women Philosophers 1650-1930: Six Exemplary Thinkers." Philosophical Quarterly 44, no. 176 (July 1994): 395. http://dx.doi.org/10.2307/2219624.

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36

Warnock, Mary, and Else M. Barth. "Women Philosophers: A Bibliography of Books Through 1990." Philosophical Quarterly 44, no. 176 (July 1994): 397. http://dx.doi.org/10.2307/2219625.

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37

Cheng, Chung-ying. "Preface: Women and Men Philosophers as Equal Partners." Journal of Chinese Philosophy 49, no. 1 (March 22, 2022): 3–4. http://dx.doi.org/10.1163/15406253-12340042.

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38

Kotzin, Rhoda H. "The History of Women Philosophers. By Gilles Menage." Modern Schoolman 65, no. 4 (1988): 288–89. http://dx.doi.org/10.5840/schoolman198865454.

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39

Meyers, Diana T. "Symposium: Women Philosophers, Sidelined Challenges, and Professional Philosophy." Hypatia 20, no. 3 (2005): 149–52. http://dx.doi.org/10.1353/hyp.2005.0106.

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40

Dancy, R. M. "On A History of Women Philosophers, Vol. I." Hypatia 4, no. 1 (1989): 160–71. http://dx.doi.org/10.1111/j.1527-2001.1989.tb00875.x.

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41

Hutton, Sarah. "Women Philosophers of the Early Modern Period (review)." Journal of the History of Philosophy 34, no. 3 (1996): 463–65. http://dx.doi.org/10.1353/hph.1996.0050.

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42

Deretic, Irina. "Ksenija Atanasijevic on the women philosophers and the woman question in ancient philosophy." Theoria, Beograd 59, no. 4 (2016): 93–109. http://dx.doi.org/10.2298/theo1604093d.

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In this paper, I will attempt to interpret critically two mutually linked aspects of the philosophical work of Ksenija Atanasijevic. That is to say, my study will focus both on her elucidation of the ?emancipation of women? in Plato and Rufus, and on the life and work of the Greek women philosophers. Among these topics, the most important one is Plato?s argument in favor of the ?women?s emancipation?, which produced many controversial and mutually opposed interpretations. I will attempt to examine the interpretation of Ksenija Atanasijevic by comparing and contrasting it with the most relevant interpretations of this part of Republic. The purpose of this critical analysis is to establish how adequate and relevant Ksenija Atanasijevic?s readings of proto-feminist reflections of Plato and Rufus are, as well as that of Greek women philosophers.

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43

Rasmussen, Douglas B., and Douglas J. Den Uyl. "On Grounding Ethical Values in the Human Life Form." Journal of Ayn Rand Studies 23, no. 1-2 (July 2023): 328–40. http://dx.doi.org/10.5325/jaynrandstud.23.1-2.0328.

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ABSTRACT Benjamin Lipscomb (The Women Are Up to Something) and Clare Mac Cumhaill and Rachel Wiseman (Metaphysical Animals) have written books discussing the same four women philosophers—Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch—and their rise to prominence in the almost exclusively male-dominated academies of Oxford and Cambridge universities. This review focuses on these philosophers’ intellectual contributions, with special attention given to the Aristotelian character of their views in the face of an opposing philosophical regimen. We conclude with a brief reflection on Ayn Rand’s moral philosophy in light of the contributions made by these four women philosophers.

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44

Gaus, Nurdiana. "Philosophy and politics in higher education." Qualitative Research Journal 19, no. 3 (July 24, 2019): 294–306. http://dx.doi.org/10.1108/qrj-12-2018-0008.

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Purpose The purpose of this paper, which is drawn on Indonesian academic women’s experiences, is to examine the extent to which the aesthetics of existence or true life of women academics in relation to the truth telling, played out within the interaction between philosophy and politics, is affected by the application of NPM in research and publication productivities, and the way in which women academics are voicing their opinions toward this issue. Design/methodology/approach In total, 30 women academics across two geographical region (east and west) universities took part in this research, sharing their perceptions and the way they criticize this policy to the audiences (Indonesian government), framed within the concept of parrhesia (truth telling), parrhesiastes (truth teller) of Foucault and the pariah of Arendt. Findings Using semi-structured interviews, this research finds that women academics in Indonesian universities have shown discursive voices and stances to the extent to which they agree and oppose this policy, showing the patterns similar to those of parhesiastes and pariah. The implication of this study is addressed in this paper. Originality/value This research, via the lenses of Parrhesia and Pariah, finds several kinds of philosopher roles of women academics in Indonesian universities, such as apathetic philosophers or depraved orators and Schlemihl figure of Pariah, and Parrhesiastic philosophers of Socrates and a conscious figure of Pariah.

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45

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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46

Ocoleanu, Ana. "Female Soul and Feminine Spirit: Philosophical Prolegomena to a New (Women) Culture in the Interwar Radio Lectures Alice Voinescu’s and Constantin Noica’s." Diakrisis Yearbook of Theology and Philosophy 4 (May 31, 2021): 91–101. http://dx.doi.org/10.24193/diakrisis.2021.7.

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Female Soul and Feminine Spirit. Philosophical Prolegomena to a New (Women) Culture in the Interwar Radio Lectures Alice Voinescu’s and Constantin Noica’s. The newly founded Romanian Radio (1927) invited since 1930 the most important personalities of the Romanian culture to speak in the frame of different radio conferences. Two of these personalities were the philosophers Alice Voinescu (1885-1961) and Constantin Noica (1909-1987). Although they represent two different philosophical orientations (Alice Voinescu as a post-metaphysical thinker and Constantin Noica as a philosopher, who tries, like Heidegger in the German culture, to rebuild metaphysics), the two interwar Romanian thinkers meet each other in some philosophical topics. One of these is the critical manner, how they are thinking about the movement of the emancipation of women in the 20thcentury. Both of them agree that the female soul and the feminine spirit have not to lose their specific features in the tendency to become active in the frame of the public sphere. In their critical thinking, Alice Voinescu and Constantin Noica meet the philosophical ideas of German philosophers like Georg Simmel and Martin Heidegger.

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47

Forycki, Maciej. "A new education of women. Denis Diderot’s anatomy course project for young noble women." Biuletyn Historii Wychowania, no. 29 (February 4, 2019): 7–14. http://dx.doi.org/10.14746/bhw.2013.29.1.

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A new education of women. Denis Diderot’s anatomy course project for young noble women.Denis Diderot (1713–1784) explained how women’s education should be different than before. A woman should be considered a citizen, Diderot demanded placing primary social importance on her domestic activity. An interesting feature of this new approach to education of women was to include an anatomy course in their personal development. Denis Diderot did not devote a separate tractate to the issue of women’s education, nor did he write a concise curriculum in anatomy. However, the remarks scattered among various texts by the philosopher concerning that innovative concept allow us not only to reconstruct a fairly cohesive draft of an anatomy course for girls, but also superbly illustrate Diderot’s commitment to realization of his own ideas. Secondly, we need to consider the activities of one Ms. Biheron – the organizer of public anatomy courses – which exerted, as we will see, a huge influence on Diderot’s conviction of the need to incorporate such courses in women’s education. In the last part of the discourse, the involvement of the French philosopher in the educational reforms of Catherine II should be noted. The analysis of Diderot’s texts on education clearly indicates that the philosopher put a strong emphasis on changes in the methods of teaching women. As the director of St. Petersburg facility for girls he managed to partially put his project into effect. Of course, for French philosophers – blind to Russian realities – the unquestionable success of Diderot’s anatomy course might be another argument for the proclamation of the view that Catherine II realized in her country the postulates of the Enlightenment.

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Re, Lucia. "Mythic Revisionism: Women Poets and Philosophers in Italy Today." Quaderni d'italianistica 14, no. 1 (April 1, 1993): 75–109. http://dx.doi.org/10.33137/q.i..v14i1.10167.

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Stone, Alison, and Charlotte Alderwick. "Introduction to nineteenth-century British and American women philosophers." British Journal for the History of Philosophy 29, no. 2 (March 4, 2021): 193–207. http://dx.doi.org/10.1080/09608788.2020.1864282.

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Hamerton, Katharine J., and John J. Conley. "The Suspicion of Virtue: Women Philosophers in Neoclassical France." Sixteenth Century Journal 36, no. 2 (July 1, 2005): 544. http://dx.doi.org/10.2307/20477415.

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