Eight Women Philosophers: Theory, Politics, and Feminism by Jane Duran

By Jane Duran

Spanning over 9 hundred years, "Eight girls Philosophers" is the 1st singly-authored paintings to track the subjects of ordinary philosophical theorizing and feminist inspiration throughout girls philosophers within the Western culture. Jane Duran has crafted a accomplished review of 8 girls philosophers - Hildegard of Bingen, Anne Conway, Mary Astell, Mary Wollstonecraft, Harriet Taylor Mill, Edith Stein, Simone Weil, and Simone de Beauvoir - that underscores the profound and carrying on with value of those thinkers for modern students. Duran devotes one bankruptcy to every thinker and gives a sustained severe research of her paintings, using points of Continental conception, poststructuralist idea, and literary theory.She situates each one thinker inside her respective period and in terms of her highbrow contemporaries, and particularly addresses the contributions every one has made to significant components akin to metaphysics/epistemology, concept of price, and feminist thought. She affirms the viability and value of getting better those women's ignored paintings and gives a strong resolution to the query of why the rubric "women philosophers" is still so precious.

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With respect to the school of Chartres and one of its key figures, Hugh of St. Victor, Copleston says the following: This growing and expanding university life naturally found an intellectual and academic expression in the attempt to classify and systematize . . science. . [Hugh of St. Victor composed a work known as the] Didascalion, [which] more or less follows the Aristotelian Classification. [In its] Practical Science [it is] subdivided into Ethics, “Economics,” and Politics, while Mechanics comprises the seven “illiberal arts” or scientae adulterinae, since the craftsman borrows his form from nature.

Victor sees the more practical parts of “philosophy” as of less importance than the more sophisticated Dialectic and Logic, Hildegard is inclined to skip over sophistication, as it were, and get to the heart of the matter by proceeding from an account of creation and man’s fall to an account of what man is made of, in the literal sense, after the fall. This aspect of her work points us in the direction of what many find most redeeming today. Viriditas and Value As I have indicated, Hildegard’s thought has become increasingly noticed— not to say popular—as commentators on her work have striven to draw connections between, for example, the ecofeminist movement and the visions of Scivias, or between her thought on sexuality and concepts of health in general.

We revere both the Mills for their progressive thought, their championing of women’s issues, and their work against tyranny. But all of this work took for granted the “backwardness” of certain groups of people, their lack of fitness for self-rule, and so forth. Contemporary French theory undercuts our notions of the self, the feminine, and authorial proprietariness; postcolonial theory is similar in some ways, written in larger terms. It goes against the grain of the theorizing that permits Eurocentric thought to hold dominant sway and to define itself against Others.

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