In philosophical circles, Electress Sophie of Hanover (1630-1714) is known mainly as the friend, patron, and correspondent of Leibniz. While many scholars acknowledge Sophie's interest in philosophy, some also claim that Sophie dabbled in philosophy herself, but did not do so either seriously or competently. In this paper I show that such a view is incorrect, and that Sophie did make interesting philosophical contributions of her own, principally concerning the nature of mind and thought.

Place, practice and status have played significant and interacting roles in the complex history of primatology during the early to mid-twentieth century. This paper demonstrates that, within the emerging discipline of primatology, the field was understood as an essential supplement to laboratory work. Founders argued that only in the field could primates be studied in interaction with their natural social group and environment. Such field studies of primate behavior required the development of existing and new field techniques. The practices and (...) sites developed by American primatologist Clarence Ray Carpenter were used to demonstrate that scientific standards could be successfully applied to the study of primates in the field. In an environment in which many field biologists fought for higher scientific status, Carpenter gradually adopted increasingly interventionist techniques. These techniques raised epistemological problems for studies whose value rested on the naturalness of the behaviors observed. Thus, issues of status shaped field practices and subsequently altered Carpenter's criteria for what constituted natural primate behavior. (shrink)

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 introduces a little-known woman philosopher, Julia Gulliver, from the late nineteenth and early twentieth centuries. Fottowing a biographical sketch, the article discusses four illustrations of Gulliver's philosophical work. These illustrations deal with freedom and determinism, philosophy of religion, democracy, and philosophy of education. A concluding estimate of Gulliver's legacy suggests that her significance lies mainly in her applied philosophy and in her leadership as a philosophically-minded educator.