Recently, researchers have begun to empirically investigate the gender gap in philosophy and provide potential explanations for the underrepresentation of women in philosophy relative to their representation in other disciplines. This empirical research as well as research on the gender gap in Science, Technology, Engineering, and Mathematics fields has shed light on a priori, armchair explanations of the gender gap. For example, implicit bias and stereotype threat may contribute much less to the philosophy gender gap than previously thought. However, new (...) candidate contributing factors have emerged. Drawing on the theoretical resources concerning fixed mindsets in response to difficult tasks, a new theory suggests that practitioners in various fields, including philosophy, hold the belief that success in their fields requires natural brilliance. Further, the extent to which members of a field hold that belief predicts the diversity of the members of that field. Initial findings suggest that among the set of students who hold these beliefs, women are disproportionately disinterested in continuing in philosophy. Other hypotheses seem plausible, such as the idea that lay people hold gendered schemas about philosophy, but require more empirical support to be partial explanations. Future empirical research should focus on these plausible hypotheses, replications of previous findings, and investigating the effects of intersectionality within the gender gap. (shrink)

This paper is part of a larger project designed to examine and ameliorate the underrepresentation of female-identified students in the philosophy department at Elon University. The larger project involved a variety of research methods, including statistical analysis of extant registration and grade distribution data from our department as well as the administration of multiple surveys. Here, we provide a description and analysis of one aspect of our research: focus groups. We ran three focus groups of female-identified undergraduate students: one group (...) consisted of students who had taken more than one philosophy class, one consisted of students who had taken only one philosophy class, and one consisted of students who had taken no philosophy classes. After analyzing the results of the focus groups, we find evidence that: one philosophy class alone did not cultivate a growth mindset among female-identified students of philosophy, professors have the potential to ameliorate students’ perceptions of philosophy; and students who have not taken philosophy are likely to see their manner of thinking as being at odds with that required by philosophy. We conclude by articulating a series of questions worthy of further study. (shrink)

This paper presents data on the representation of women at 98 philosophy departments in the United States, which were ranked by the Philosophical Gourmet Report (PGR) in 2015 as well as all of those schools on which data from 2004 exist. The paper makes four points in providing an overview of the state of the field. First, all programs reveal a statistically significant increase in the percentage of women tenured/tenure-track faculty, since 2004. Second, out of the 98 US philosophy departments (...) selected for evaluation by Julie Van Camp in 2004, none in 2015 has 50% women philosophy faculty overall, while one has 50% women who are tenured/tenure track. Third, as of 2015, there is a clear pyramidal shape to the discipline: Women are better represented as Assistant than Associate and as Associate than Full professors. Fourth, women philosophy faculty, especially those who are tenured/tenure track, are better represented at Non-PGR ranked programs than at PGR ranked and PGR Top-20 programs in 2015. (shrink)

This article starts from the observation that Socratic dialogues in the Nelson–Heckmann tradition can create a sense of belonging or community among participants. This observation has led me to the current argument that Socratic dialogue offers an alternative to more prominent forms of conversation, which I have called ‘discussion’ and ‘discourse of uncritical acceptance.’ I explain the difference between these forms of conversation by considering the role of experience in Socratic dialogue and the requirement that participants put themselves in each (...) other’s shoes. My argument is structured according to the different phases in a Socratic dialogue and placed within the literature on this method, as well as Hannah Arendt’s writing on imagination. (shrink)

This article starts from the observation that Socratic dialogues in the Nelson–Heckmann tradition can create a sense of belonging or community among participants. This observation has led me to the current argument that Socratic dialogue offers an alternative to more prominent forms of conversation, which I have called ‘discussion’ and ‘discourse of uncritical acceptance.’ I explain the difference between these forms of conversation by considering the role of experience in Socratic dialogue and the requirement that participants put themselves in each (...) other’s shoes. My argument is structured according to the different phases in a Socratic dialogue and placed within the literature on this method, as well as Hannah Arendt’s writing on imagination. (shrink)