Claiming Kant for Feminism: A Discussion of Anderson's Re-visioning Gender in Philosophy of Religion

I wish to expose the possibility of a Kantian feminism made actual by Pamela Sue Anderson’s recent book Re-visioning Gender in Philosophy of Religion: Reason, Love and Epistemic Locatedness. In this paper I show how Kantian philosophy structures Anderson’s project, and I argue that in embodying the spirit of Kantian critique, this project may be used to turn that spirit against the letter of its expression in an act that would claim Kant for feminism.     

Postmodernism: A Feminist Critique

In this article the author suggests that progress in philosophy can be conceived through contemporary French theories that propose a new, polysemantic way of thinking. Postmodern philosophy has tried to renew the meaning of the subject, of the subject's identity, and of language and communication. The author believes that the postmodern, feminist approach to those concepts represents significant progress in philosophy. It is, in fact, exactly in the context of feminism—conceived of not just as a women's sociopolitical or scientific activity but as a broad theoretical approach to many areas—that Western philosophy has acquired its most explicit and adequate meaning. A crucial example here is the new historicophilosophical analysis of the concept of gender. The author appeals to Lipovetsky, Lacan, Derrida, Kristeva, and other thinkers to show how postmodern feminism helps to overcome the binary vision of the contemporary world and the dichotomic composition of earlier philosophical thought.     

Femi-Nazis and Bra Burning Crazies: A Qualitative Evaluation of Contemporary Beliefs about Feminism

Despite data demonstrating a substantial gender gap in the United States, many women do not self-identify as feminist. An evaluation of the literature suggests four potential reasons for the lack of identification, 1) a negative connotation associated with the term “feminist,” 2) the dichotomous presentation of feminism (e.g., the lack of grey area between feminism and non-feminism), 3) a belief that feminism may no longer be necessary, and 4) a perceived lack of cultural relevance. Previous research on feminism has not adequately addressed the dynamic and contextual factors that can influence a woman’s decision of whether to self-identify. Therefore, the goal of this project was to use qualitative methodology to allow for the identification of potential personal barriers for women associating with the feminist movement. The data suggest that feminism is viewed as an obsolete entity with largely negative connotations associated with the term. The implications of these barriers and several suggestions for change in the movement are discussed.     

From Cudworth to Hume: Cambridge Platonism and the Scottish Enlightenment

This paper argues that the Cambridge Platonists had stronger philosophical links to Scottish moral philosophy than the received history allows. Building on the work of Michael Gill who has demonstrated links between ethical thought of More, Cudworth and Smith and moral sentimentalism, I outline some links between the Cambridge Platonists and Scottish thinkers in both the seventeenth century (e.g., James Nairn, Henry Scougal) and the eighteenth century (e.g., Smith, Blair, Stewart). I then discuss Hume's knowledge of Cudworth, in Enquiry concerning the Principles of Morals, Enquiry concerning Human Understanding, The Natural History of Religion and Dialogues concerning Natural Religion.     

The Dynamics of Visual Speed,Time, and Space: A Reply to Cartwright,Koehler, and Wallach

The political attitudes of 50 feminist women in relation to “feminism” as a dimension were examined and contrasted with those of 50 of their contemporary female peers. They were administered the Attitudes Toward Feminism Belief-Pattern Scale (3), the Conservatism-Radicalism Opinionnaire (4), and a questionnaire providing biographical information and personal opinions regarding various timely political and feminine issues.

The feminist women and their peers were found to differ significantly in the attitudinal dimensions of feminism and political conservatism-radicalism. The feminist women manifested more feminism than their peers, as well as being more politically radical. Feminism as a dimension was also found to be positively correlated with political radicalism.

Both goups were also compared in their sentiments and opinions on several noteworthy issues; e.g., the potential influence of the women's vote in en- hancing the status of women. Surprisingly, the feminist women and their peers failed to differ on some of the more salient of these.

In order to understand and appreciate the feminist personality, the forces potentiating the Women's movement, and the apparent similarities and differences between the feminist women and their peers, the variables of feminism, political conservatism-radicalism, and activism seem to deserve consideration.     

近五十年来台湾地区士林哲学之研究与前瞻

根据祁尔松（Etienne Gilson）的说法,中世纪哲学,尤其是十三世纪的思想,是基督宗教哲学。本文按其在台湾发展时所袭用的名词,称之为士林哲学。士林哲学之传入中国,虽然早在利玛窦时期（1550—1610）已经开始,但真正成为学术思想之主流之一,是最近五十年来在台湾地区的发展。20世纪初士林哲学初传入台湾时,当时的思想环境,对基督宗教哲学并不十分友善,这种种情况,与中世纪的思想家,面对信仰与神学之挑战相似。当时的思想家,融合各种不同的思想派系,对柏拉图与亚理斯多德的观念,重新诠释与批判,批判与诠释是创新的基础。所以,中世纪可说是哲学的第二春,而中世纪哲学之精华,即全盛期的士林哲学。十四世纪唯名论之后,士林哲学逐步式微,于十九世纪末再兴。本文认为,士林哲学在台湾发展之过程,与其在中世纪之盛行,及十九世纪末之再兴,背景虽异但有不少相似之处,而这些相似之处,正是士林哲学之基本思想与立场。本文对台湾士林哲学之发展,从四方面探讨：（1）回到形上学之根以面对新的挑战;（2）形上学基本立场与概念之说明;（3）反思与批判;（4）未来发展之方向。本文所参考之资料,一是已发表之学术文献;其二是与学者们之正式交谈——如学术演讲、座谈会等,及非正式之谈话、访问等。     

One hundred and fifty years of philosophy

Looking back from 2049 over one-hundred and fifty years of philosophy, a student's essay reveals what became of rival strands in Western philosophy – with a sidelong glance at the special Topoi issue on the theme “Philosophy: What is to be Done?” that was published almost half a century earlier.     

TOWARDS A POSTMODERN CONCEPTION OF METAPHYSICS: ON THE GENEALOGY AND SUCCESSOR DISCIPLINES OF MODERN PHILOSOPHY

Postmodernism in philosophy holds that traditional philosophy has come (or should come) to an end, and that it must be succeeded by something else, such as "thinking" (Heidegger), empirical science (Quine), linguistic therapy (Wittgenstein), or an "attempt to prevent the conversation of the West from attaining the secure path of science" (Rorty). Clearly, the claim to be postmodern presupposes a view of traditional philosophy, of its characteristics, and of its genesis. In this essay, such a view will be developed, and its consequences for our conception of philosophy will be discussed. The view defended here is different from those of Heidegger and Rorty. For ease of exposition the discussion will refer to Rorty's Philosophy and the Mirror of Nature.     

20th Century Russian Philosophy Of Science: A Philosophical Discussion

This article is based on a discussion held in Athens in April 2002, in the framework of a research visit, supported by the National Technical University of Athens, among the following participants: Alexander Pavlovits Ogurtsov (APO), Svetlena Sergeevna Neretina (SSN), and Michalis Assimakopoulos (MA) who translated and annotated the Russian text. The later wishes to thank his Russian teachers in philosophy, E.A. Mamchur and language, A.A. Nekrasova The translation was reviewed and emended by E.M. Swiderski, editor of SEET.Svetlana Neretina is senior researcher in the Institute of Philosophy of the Russian Academy of Sciences (RAS), doctor of philosophy, titled professor for medieval philosophy, author of: The Conceptualism of Peter Abelard (1994), Believing Reason (1995), Tropes and Concepts (1999), Time of Culture (2000, with A. Ogurtsov), articles and translations on Philosophy of culture, email, neretina@iph.ras.ruAlexander Ogurtsov is head of the Department of Philosophy of Science and Technology in the Institute of Philosophy RAS, doctor of philosophy, author of: Disciplinary structure of Science (1988), From Philosophy of Nature to Logic of Science (1995), Philosophy of Science in the Age of the Enlightenment (1995), Time of Culture (2000, with S. Neretina), articles on different issues, email, neretina@iph.ras.ruM. Assimakopoulos is assistant professor at the National Techical University, Athens, has held visiting research posts at the Institute of Philosophy of the Soviet Academy of Sciences, MIT, and Harvard University, has published articles on various topics in Science and Technology Studies, and has edited Greek translations of related books, email, massim@central.,ntua.gr     

Anna Doyle Wheeler (17854848): Philosopher,Socialist, Feminist*

This essay examines the life and work of early socialist thinker Anna Doyle Wheeler, who, with the Owenite theorist William Thompson, was author of The Appeal of One Half the Human Race, Women, Against the Pretentions of the Other Half, Men … (1825). In analyzing her thought, I employ a typological model for the development of a feminist consciousness proposed by Michèle Riot-Sarcey and Eleni Varikas (1986). These authors posit three types of a feminist “pariah” consciousness: 1) exceptional woman feminism 2) subversive feminism, and 3) collective feminism. Within this framework Anna Wheeler falls between positions one and two; she was an exceptional or token woman who nevertheless advocated subversive feminist doctrines of radical change, including calls for collective female action (in which she nonetheless did not participate). The essay ends with a discussion of Wheeler's relationship to William Thompson as example of woman's traditional access to philosophy, that is, through a male mentor.     

Narrative philosophy of religion: apologetic and pluralistic orientations

International Journal for Philosophy of Religion - Recent decades have witnessed a growing interest in narrative both in certain areas of philosophy and in the study of religion. The philosophy of...     

What’s wrong with contemporary philosophy?

Philosophy in the West divides into three parts: Analytic Philosophy (AP), Continental Philosophy (CP), and History of Philosophy (HP). But all three parts are in a bad way. AP is sceptical about the claim that philosophy can be a science, and hence is uninterested in the real world. CP is never pursued in a properly theoretical way, and its practice is tailor-made for particular political and ethical conclusions. HP is mostly developed on a regionalist basis: what is studied is determined by the nation or culture to which a philosopher belongs, rather than by the objective value of that philosopher’s work. Progress in philosophy can only be attained by avoiding these pitfalls.     

Intra-Disciplinary Research as Progress in Philosophy: Lessons from Philosophy of the City

Philosophy of the city has recently emerged as a new subfield, garnering global interest. While most inquiries in this area have ‘the city’ or an urban issue as common ground, particular approaches engage in a kind of study identified as ‘intra-disciplinary research.’ An intra-disciplinary approach draws from different areas of philosophy to address problems that extend beyond the limits of individual subfields. A close examination reveals that this practice challenges assumptions holding that definitively answering philosophical questions is the only path to progress. Engaging in this kind of research adds to philosophy’s set of methods, and shows promise for philosophers wrestling with complex issues.     

Response to Alcoff,Ferguson, and Bergoffen

This paper responds to comments, queries, and criticisms offered by Alcoff, Bergoffen, and Ferguson at a scholar's session on my work held at the annual meeting of the Society for Phenomenology and Existential Philosophy in October 2001. Responding to Alcoff, I highlight my understanding of liberation in the context of a Nietzschean and a Latin American feminism and the politics of conceptualizing “resistance” in postcolonial theory. Responding to Ferguson, I address, among other issues, the often misunderstood distinction between postcolonialism and postmodernism, as well as related implications regarding some postcolonial feminists' qualified appeals to universals and women's rights. Responding to Bergoffen, I advocate on behalf of cultural formations supportive of the feminist affirmation of life and of radical subjectivities that challenge gender orthodoxies.     

Black Feminist Figures: Interventions and Inheritances

In both popular culture and academic disciplines, feminism, especially feminisms of women of color, is increasing in popularity. But with that popularity comes certain challenges. It would seem that, due to its popularity, Black feminism has gained a nominal invite to professional philosophy’s (largely) white school social affair. But it has been invited by hosts who don’t quite know what to do with Black feminism once it’s arrived.     

Book Reviews

Books Reviews in this Article Wisdom, Information and Wonder. What is Knowledge For? Epistemic Responsibility Marx and Ethics Moral Powers: normative necessity in language and history Karl Marx and the Philosophy of Praxis Pornography in a Free Society State Punishment; political principles and community values The Oppositional Imagination: feminism, critique and political theory A Theory of Determinism: The Mind, Neuroscience and Life-hopes     

论马克思的实践——社会生产关系本体论

For a long time, under the influence of traditional Western philosophy, Orthodox interpreters have distorted Marx’s philosophy as the ontology of matter, thereby concealing the essence of Marx’s philosophy, and eliminating the fundamental difference between Marx’s philosophy and traditional philosophy. This paper proposes that Marx’s philosophy is not the ontology of matter, but on the contrary, by examining the ontology of matter, Marx put forward his own ontological theory, i.e., the ontology of the praxis-relations of social production, by which Marx linked the realms of phenomenon and essence, revealing the content and essence of his philosophy. __________ Translated by Kong Hui from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2008, (3): 3–11     

The linguistic aporias of Alexei Losev’s mystical personalism

Alexey Losev’s concept of ‘personality’ was developed in his writings from the 1920s, “The Dialectics of Myth” and “The Philosophy of Name”. In his later works (e.g. on the aesthetics of the Renaissance and in his book about Vladimir Soloviev) Losev also understood the ‘personality’ outside of the boundaries of philosophy and theology. For him, the mystical dimension of personality in the end dominates logical and cultural structures of the subject. Losev’s concept of ‘personality’ as a myth, a symbol, rather than an abstract theory was an attack on the European individualism seen as a principle of the self-affirmation of the isolated subject.     

The Role of Basic, Self-Conscious and Self-Conscious Evaluative Emotions in Children’s Memory and Understanding of Emotion

In past research, emotion has been classified as basic, self-conscious or self-conscious evaluative, with each type of emotion being progressively more difficult for children to understand (Lewis, M. (2000a). In M. Lewis & J. M. Haviland-Jones (Eds.), Handbook of emotions (2nd ed., pp. 265–280), New York, NY: The Guilford Press). Although researchers have examined children’s understanding of individual emotions (e.g., guilt), researchers have not assessed children’s understanding and memory for emotions based on this classification. In the present research, 6-, 8- and 10-year-old children’s memory and understanding of basic, self-conscious and self-conscious evaluative emotions were examined. Although a memory advantage was found for emotions, this effect was less so for the younger children and less so for non-basic emotions. In fact, 6-year-old children and, to a lesser extent 8-year-old children, were more likely than older children to recall self-conscious and self-conscious evaluative emotions with basic emotion labels, and were more likely to explain them using basic emotion labels. Overall, negative emotions (e.g., mad, guilt) were better recalled than positive emotions (e.g., happy, pride), regardless of type of emotion. Gender differences were found as girls were more likely to remember emotion than boys, especially when the emotion action was specifically labeled and a female character experienced it. Proportions of this research were presented at the biennial meeting of the Society for Research in Child Development (2005), Atlanta, Georgia and the meeting of the Cognitive Development Society (2005), San Diego, CA.     

Ernst Cassirer as cultural scientist

The article investigates Cassirer’s developing interest in the cultural sciences to display how his Philosophy of Symbolic Forms constitutes a philosophy of culture. The core concept in such a philosophy of culture is the symbolic formation that both possesses a structured-structuring dimension and appears as an historical process in which culture shows itself as a temporal creation. The philosophy of culture displays ‘life in meaning’, that is reality as it exhibits human reality manifested in and through the medium of linguistic, artistic, religious, scientific “and so on” action and behaviour. This reality, therefore, is mediation between culture and nature through human spirit. Cassirer’s philosophy of culture connects back to Kant’s transcendental idealism by emphasizing that any concept of reality establishes itself through a modalization of reality, e.g. that reality constitutes itself in the mode of interpretation. This makes the basis for Cassirer’s characteristic understanding of hermeneutics where cultural development is regarded as drama.