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. (shrink)

Der Streit darüber, ob es objektive Wahrheitskriterien gibt, wird oft mit der Frage vermengt, ob Wissenschaft immer fortschreite. Vor allem Popper in "Objective Knowledge" unterstellt in starkem Maße einen allgemeinen Trend der Wissenschaft zum Fortschritt. In diesem Beitrag wird gezeigt, daß Wissen verloren gehen kann: 1. Weil es nicht aufgezeichnet wird; 2. weil die Dokumente, in denen es niedergelegt wurde, verloren gehen; 3. weil das Wissen um die Sprache der Dokumente, in denen es niedergelegt wurde, verloren gegangen ist, 4. weil (...) die spätere Wissenschaftlergemeinschaft die Dokumente nicht genügend beachtet, in denen es niedergelegt wurde. Der Verlust nichtaufgezeichneten Wissens ist äußerst üblich. Der Verlust veröffentlichter Dokumente war besonders vor der Erfindung der Drucktechnik häufig und hat besonders in manchen Zweigen der Geisteswissenschaften einen Rückschritt bedeutet, weil entweder Dokumente, die das Objekt dieser Wissenschaften ausmachen , oder Aufzeichnungen historischer Ereignisse verloren gingen. Der Verlust veröffentlichter Dokumente nach der Erfindung der Drucktechnik war etwas weniger bedeutend, aber er kam dennoch vor. Der Verlust unveröffentlichter Dokumente geschah häufig, und zwar sowohl vor wie nach der Erfindung der Drucktechnik. Ob in unentzifferten Dokumenten definitiv Wissensverlust vorliegt, ist einigermaßen zweifelhaft. Einige unentzifferte Sprachen mögen eines Tages entziffert werden, aber einige unentzifferte Sprachen mögen auch für immer unentziffert bleiben. Der Verlust von Wissen wegen unzureichender Aufmerksamkeit gegenüber dem Werk eines früheren Wissenschaftlers kann behoben werden, wenn man seine Behauptungen nochmals untersucht. Wissensverlust kommt hauptsächlich in den Geisteswissenschaften vor. In der Mathematik und einigen Naturwissenschaften gibt es fast nur Zunahme an Wissen wegen der Wiederholbarkeit der Experimente. (shrink)

In this paper I argue that Socrates believed that there is no distinction between man's virtue and woman's virtue and that there is no difference in the achievement of virtue between men and women. My analysis shows Plato's position on the moral equality of guardian women and men in the Republic to be a continuation of the Socratic position of nongendered virtue. I thus disagree with Spelman's recent interpretation of the Republic on this issue.

Her name was Flavia Thalassia and she came from Ephesus. She won the stadion for parthenoi at the Isolympic Sebasta Games in Naples during Domitian’s reign in the late 1st c. C...

: Hipparchia's use of exile as an ethical and rhetorical space from which to critique convention is the point of departure for an examination of the ethics of using exile as a rhetorically effective position for feminist theorizing. To address the ethical problems involved in using exile as a rhetorical space, I argue for a reading of exile as both a rhetorical and embodied space that can maintain an ethical anchor for feminist rhetorical and political practice.

This article reexamines the evidence for the relationships between the Vestal virgins and their natal kin from the second century BC to the third century ad. It suggests that the bond between these priestesses and their families remained strong throughout this period and that, as a consequence, interpretations of the Vestals' position within Roman society that emphasize the severing of agnatic ties through their removal from patria potestas may be misguided. When placed in the broader social and legal context, the (...) ritual “capture” of these priestesses is shown to be a necessary feature of their priestly identity, which only marked the Vestals as extraordinary because of the unique intersection of religious and gender categories that characterized their office. Finally, the implications of these findings for the interpretation of Vestal virginity are discussed. (shrink)

The purpose of this paper is to assess the validity of some methods currently being used to interpret the demographic evidence from the ancient world. For example, it has been claimed that during the Hellenistic and Roman eras, birth rates were 40/1,000/year, death rates 36/1,000/year, and that 10% of healthy infants were killed, raising the death rate to 40/1,000/year; the claims rest on comparative material and anecdotes from literary sources. This paper will question the use of comparative material from modern (...) primitive societies as ‘evidence’ for Greece and Rome, and the value of anecdotes for elucidating ancient demographic structure and population policies. (shrink)

The purpose of this paper is to assess the validity of some methods currently being used to interpret the demographic evidence from the ancient world. For example, it has been claimed that during the Hellenistic and Roman eras, birth rates were 40/1,000/year, death rates 36/1,000/year, and that 10% of healthy infants were killed, raising the death rate to 40/1,000/year; the claims rest on comparative material and anecdotes from literary sources. This paper will question the use of comparative material from modern (...) primitive societies as ‘evidence’ for Greece and Rome, and the value of anecdotes for elucidating ancient demographic structure and population policies. (shrink)

This book promotes the research of present-day women working in ancient and medieval philosophy, with more than 60 women having contributed in some way to the volume in a fruitful collaboration. It contains 22 papers organized into ten distinct parts spanning the sixth century BCE to the fifteenth century CE. Each part has the same structure: it features, first, a paper which sets up the discussion, and then, one or two responses that open new perspectives and engage in further reflections. (...) Our authors’ contributions address pivotal moments and players in the history of philosophy: women philosophers in antiquity, Cleobulina of Rhodes, Plato, Lucretius, Bardaisan of Edessa, Alexander of Aphrodisias, Plotinus, Porphyry, Peter Abelard, Robert Kilwardby, William Ockham, John Buridan, and Isotta Nogarola. The result is a thought-provoking collection of papers that will be of interest to historians of philosophy from all horizons. Far from being an isolated effort, this book is a contribution to the ever-growing number of initiatives which endeavour to showcase the work of women in philosophy. (shrink)

This article investigates related contexts and connections that both hide and display the coercion and sexual violence manifest in Western cultural and aesthetic artefacts during ancient Greek and Roman eras and the French imperialist epoch. Exploring ‘Pan and Syrinx’ from Ovid’s ‘Book I’ of the Metamorphoses and Claude Debussy’s Syrinx for solo flute, I historicise the meanings of rape and sexual assault that informed Ovid’s epic and then revisit the genesis of Debussy’s Syrinx because of the uneasy elements surrounding its (...) creation. I show how its cultural production is complicit with the imperial in several ways. I consider how sexual violence impacts voice, subjectivity and the body, and finally, I draw on Luce Irigaray’s work to sketch an embodied Syrinx in relation with others and her environment. I suggest the desiring potential of sexual difference, with limitations, as a generative conception of figuring the feminine-maternal body beyond masculine appropriation. In this way I open the myth up to watery material-social relations. (shrink)

The neologism ‘sexist’ has gained entry to an Oxford Dictionary, The Advanced Learner's Dictionary of Current English, third edition , where it is defined as ‘derisive of the female sex and expressive of masculine superiority’. Thus ‘sexpot’ and ‘sex kitten’, which are still defined in exclusively feminine terms in the fifth edition of The Concise Oxford Dictionary , have finally met their lexicographical match. This point about current English usage has of course a serious, and general, application. For language reflects, (...) when it does not direct, prevailing social conceptions. Thus it is not accidental that there is no masculine counterpart to the word ‘feminism’. ‘Male chauvinism’, the nearest we have come to coining one, is more emotive than descriptive and so involves ambiguity; while ‘sexism’, even when it is given an exclusively masculine connotation, is still, formally, sexually neutral. ‘Feminism’, by contrast, unequivocally denotes the striving to raise women to an equality of rights and status with men. It has been suggested, it is true, that there were inchoate feminist movements or tendencies in the ancient Greek world, for example in the Classical Athens of Aristophanes and Plato . But feminism in the modern sense did not really emerge before the eighteenth century; and in Britain, for instance, it was only with the passage in 1975 of the Employment Protection, Equal Pay and Sex Discrimination Acts that women raised themselves on to an all but equal footing with their male fellows — at any rate in the technical, juridical sense. (shrink)

The neologism ‘sexist’ has gained entry to an Oxford Dictionary, The Advanced Learner's Dictionary of Current English, third edition, where it is defined as ‘derisive of the female sex and expressive of masculine superiority’. Thus ‘sexpot’ and ‘sex kitten’, which are still defined in exclusively feminine terms in the fifth edition of The Concise Oxford Dictionary, have finally met their lexicographical match. This point about current English usage has of course a serious, and general, application. For language reflects, when it (...) does not direct, prevailing social conceptions. Thus it is not accidental that there is no masculine counterpart to the word ‘feminism’. ‘Male chauvinism’, the nearest we have come to coining one, is more emotive than descriptive and so involves ambiguity; while ‘sexism’, even when it is given an exclusively masculine connotation, is still, formally, sexually neutral. ‘Feminism’, by contrast, unequivocally denotes the striving to raise women to an equality of rights and status with men. It has been suggested, it is true, that there were inchoate feminist movements or tendencies in the ancient Greek world, for example in the Classical Athens of Aristophanes and Plato. But feminism in the modern sense did not really emerge before the eighteenth century; and in Britain, for instance, it was only with the passage in 1975 of the Employment Protection, Equal Pay and Sex Discrimination Acts that women raised themselves on to an all but equal footing with their male fellows — at any rate in the technical, juridical sense. (shrink)

A survey was carried out in 2006 of all the UK universities where Classics and Ancient History degrees are taught at undergraduate level. The results reveal that nearly half of these courses include at least one dedicated gender module, and that the great majority also have gender embedded in the content of modules dealing with other topics. Issues of prime concern to the author are that dedicated gender modules attract only a small minority of male students, that masculinity is still (...) not treated very widely, and that the continued dominance of genre-led modules militates against the teaching of the `real life' issues of gender, as opposed to its discourse. (shrink)

En este artículo se analiza la importancia del trabajo textil realizado por las mujeres en la Grecia antigua. Se presentarán algunos pasajes homéricos para guiar el reconocimiento del concepto de unas manos pensantes en el que una actividad teórico-práctica es capaz de transmitir poderosos mensajes no hablados desde la vulnerabilidad de lo femenino que, al contrario de lo que tradicionalmente podría pensarse, tienen una dimensión política. Para ello se procederá en tres apartados. En el primero, se indicará el modo en (...) que el trabajo manual puede ser comprendido como ejercicio intelectual en el mundo griego; en el segundo, se revisará cómo el tejido se entiende desde lo humano y la manera en la que Atenea es símbolo de la textilidad que reviste a lo humano, y en el tercero se afirma que la práctica del tejido es una forma idónea de reivindicación de la figura femenina. Finalmente, la conclusión muestra cómo esta práctica sigue vigente hoy. (shrink)

In this article, I show that women are depicted in the early Confucian texts not primarily as undertaking household duties or nurturing children but rather as partaking in rituals of mourning and ancestor worship. To make the argument, I analyze, besides the more philosophical texts like the Analects and the Mencius, texts known as the “Five Classics,” which describe women in their social roles in much more detail than the former. What women’s participation in rituals reveals, I contend, is that (...) the domestic-political distinction does little to illuminate the philosophical vision offered by the early Confucian texts. Relatedly, while women’s involvement in communal religious rituals has also been noted about early Greece, the political import of such participation is even more pronounced in the Confucian case. Specifically, I show that, by embodying intergenerational continuity, the mourning and ancestor rituals that women partake in are foundational to the Confucian state. (shrink)