Book Review of Chris Cuomo's The Philosopher Queen.

For all the young women and girls sitting in philosophy class wondering where the women are, this is the book for you. This collection of 21 chapters, each on a prominent woman in philosophy, looks at the impact that women have had on the field throughout history. From Hypatia to Angela Davis, The Philosopher Queens will be a guide to these badass women and how their amazing ideas have changed the world. This book is written both for newcomers (...) to philosophy, as well as all those professors who know that they could still learn a thing or two. This book is also for those many people who have told us that there are no great women philosophers. Please pledge, read this book and then feel free to get back to us. (shrink)

The search for an ethic that is joyful and life-loving, yet politically and scientifically realistic, is at the root of Cuomo's recent philosophy.

This chapter examines a sampling of the beliefs and practices to ascertain whether there are emerging patterns that link the otherwise independent, globally dispersed movements of engaged Buddhism. The rise of socially engaged Buddhism since the middle of the last century has been intensively documented and analyzed by scholars for more than 30 years. The doctrines of suffering (dukkha) and action‐rebirth (karma‐sasāra), and the moral guidelines known as Five Precepts (pañcasila), may be taken as markers of the philosophical breadth and (...) depth of the new Buddhism, and of its readiness to enter into dialogue with philosophies and theologies beyond its borders. (shrink)

달(Robert Dahl)은 플라톤의 수호자 주의가 대다수 시민이 스스로 통치할 정치적 능력이 없음을 가정하며, 시민의 참여를 통한 자율적 능력 개발을 차단한다고 비판한다. 다른 한편, 『국가』 제5권에서 여성수호자를 인정한 것에 대해 오킨(S.M. Okin)은 플라톤을 남녀평등을 주장한 여성주의자로 분류한다. 달의 비판대로 플라톤의 수호자집단에 의한 지배는 민주적인 정치체제라고 보기 어렵다. 한편, 플라톤이 말하는 수호자집단을 보면, 당시 배제된 집단인 여성을 수호자로 받아들이고 있다. 그렇다면 그 집단의 여성은 통치할 정치적 능력을 가진 존재로 인정되어 집단 내에서 평등한 대상으로 여겨진 것이고, 또한 실행가능한 자유를 최대한 실현하는 기회의 평등이 (...) 주어진다는 점에서 비민주적이지 않다고 볼 수 있지 않을까?BR 이와 같이 『국가』를 둘러싼 여러 논의들 가운데 민주주의 논의와 여성수호자 논의를 함께 구성하여 접합지점을 찾아서 플라톤의 여성수호자를 통해 그가 반민주주의자라는 혐의를 벗을 수 있는 가능성을 찾고자 하는 것이 이 글의 목적이다. 이러한 목적을 위해 플라톤의 『국가』 제5권과 제8권을 주요 텍스트로 하여 2절에서는 플라톤의 여성에 대한 입장과 그를 둘러싼 여러 학자들의 논의를 우선 살펴보겠다. 3절에서는 달이 비판하는 수호자주의에 대해 그 비판의 근거와 이에 대한 반론을 살펴보겠다. 4절에서는 플라톤의 수호자 집단이 당시 그리스 아테네 민주주의에서 배제한 여성을 수호자로 받아들이고 있다는 점을 중심으로 하여 이 여성 수호자가 갖는 민주적 함의를 찾아볼 것이다. (shrink)

Michèle Le Doeuff coined the term “déshérence” to describe a phenomenon affecting the relation of women to knowledge. Déshérence reflects the antithetical connection between women and value: if something is socially devalued, women may claim it; if something women already possess reveals itself as valuable, then they have to relinquish it. My article shows how Plato’s Statesman offers a perfect example of déshérence in its two complementary forms. But the article’s primary objective is to shed light on the connection between (...) Plato’s Republic and his Statesman. Indeed, the presence of déshérence becomes clear when considering a perplexing question about the Statesman: What happened to the philosopher queens in this dialogue? If advocating for them was once seen as worth risking a formidable wave of mockery and attacks in the Republic, why are the philosopher queens nowhere to be seen in Plato’s following dialogues? This question leads to a reconsideration of the role of the guardians in the Republic and to a recognition of their presence in the Statesman. As it turns out, those we call “philosopher queens” are still instrumental to what Plato sees as an excellent polis. The reason why we do not see them is that they are not where we expect them to be. (shrink)

Between History and Philosophy is the first book-length study in English to focus on the rhetorical functions and forms of anecdotal narratives in early China. Edited by Paul van Els and Sarah A. Queen, this volume advances the thesis that anecdotes—brief, freestanding accounts of single events involving historical figures, and occasionally also unnamed persons, animals, objects, or abstractions—served as an essential tool of persuasion and meaning-making within larger texts. Contributors to the volume analyze the use of anecdotes from the Warring (...) States Period to the Han Dynasty, including their relations to other types of narrative, their circulation and reception, and their central position as a mode of argumentation in a variety of historical and philosophical literary genres. (shrink)

Confucius is a key figure not only in Eastern thought and philosophy but in world history as well. The Analects, the sayings attributed to him, is a classic of world literature. Nonetheless there is a great dispute about how to approach and understand both him and his work. This is the first anthology of critical writings on this crucial and influential work. The contributors come to the Analects from a variety of perspectives - including philosophical, philological, and religious - and (...) address a host of key topics. Rigorous yet highly accessible, the volume will also include a general introduction and an exhaustive bibliography on English-language works on Confucius. (shrink)

A major resource expanding the study of early Chinese philosophy, religion, literature, and politics, this book features the first complete English-language translation of the_ Luxuriant Gems of the "Spring and Autumn"_,_ _one of the key texts of early Confucianism. The work is often ascribed to the Han scholar and court official Dong Zhongshu, but, as this study reveals, the text is in fact a compendium of writings by a variety of authors working within an interpretive tradition that spanned several generations, (...) depicting a utopian vision of a flourishing humanity that they believed to be Confucius's legacy to the world. The Spring and Autumn is a chronicle kept by the dukes of the state of Lu from 722 to 481 B.C.E. _The Luxuriant Gems_ follows the interpretations of the _Gongyang Commentary_, whose transmitters belonged to a tradition that sought to explicate the special language of the _Spring and Autumn_. The Gongyang masters believed that the_ Spring and Autumn_ had been written by Confucius himself, employing subtle and esoteric phrasing to indicate approval or disapproval of important events and personages. The _Luxuriant Gems_ augments Confucian ethical and philosophical teachings with chapters on cosmology, statecraft, and other topics drawn from contemporary non-Confucian traditions, reflecting the brilliance of intellectual life in the Han dynasty during the formative decades of the Chinese imperial state. To elucidate the text, Sarah A. Queen and John S. Major divide their translation into eight thematic sections with extensive introductions that address dating, authorship, authenticity, and the relationship between the original text and the evolving _Gongyang_ approach. (shrink)

Women philosophers were not common in the seventeenth century. Many obstacles stood in the way of women being able to pursue the intellectual life. Deeply entrenched prejudices about women’s moral, intellectual, and physical inferiority generated economic, political, and cultural structures that excluded them from education, civic life, travel, and, most importantly, from freely deciding the trajectory of their adult lives. A notable and noteworthy exception is Gabrielle Suchon. Without any support of this kind, Suchon found a way to research, write, (...) and publish works of rich philosophical argument that received significant attention in her day. Suchon’s subject was the political and moral status of women. In her work, she advances arguments for why women ought to be allowed to live freely, exercise their powers of reason, and, crucially, decide their own fates. Suchon wrote what she knew; her texts are a defense of her own life, freely chosen. (shrink)

이 연구의 목적은 『국가』에서 플라톤이 여성에게 열어 놓은 철인통치자의 가능성을 그의 이상국가론 전체 맥락 속에서 해석하고, 이른바 ‘철인여왕’(philosopher-queen) 비전이 여성과 정치의 관계 및 여성 리더십에 대해 시사하는 바가 무엇인지 살펴보는 데 있다. 플라톤은 여성이 남성과 평등한 역할을 수행할 수 있다는 획기적인 주장을 하필 ‘국가를 수호하고 경영하는 사안’과 관련하여 제기하는데, 이는 철인여왕에 대한 아이디어가 그의 이상국가론 및 이상국가의 정치와 연결시켜 이해해야 할 문제임을 말해준다. 이 연구는 ‘철인여왕’의 제안이 ‘철학적 지배’로서의 정치에 대한 구상과 연결되면서 누가 그런 이상적인 지배에 참여하는 정치 리더가 (...) 될 수 있는가에 대한 플라톤의 생각을 극적으로 드러내는 장치 역할을 한다고 해석한다. 『국가』에서 ‘정치’는 여성이어서 혹은 남성이어서 할 수 있는 어떤 일이 아니며, 여성이든 남성이든 필요한 본성과 교육 조건을 만족시켜야만 비로소 참여할 자격이 생기는 일이다. 즉, 고대 아테네 민주정의 역사적 현실을 배경으로 전개된 이상국가의 구상에 플라톤이 굳이 ‘철인여왕’의 아이디어를 포함시켰을 때, 그는 정치적 리더십이 ‘남성’이기에, ‘남성’으로서, ‘남성’만이 갖는 자격이나 능력이 아니라 공동체의 보편적인 가치와 그것을 실천하는 방법을 배워 아는 자들에게 따르는 사명이자 의무라는 점을 강조한다. 얼마나 많은 사람이 정치적 결정에 참여하는가만으로는 충분하지 않으며, 공동체 전체를 위해서 최대한 올바른 결정이 내려질 수 있도록 적절한 교육을 받은 자들이 리더십을 발휘하는 게 중요하다는 것이다. 이로부터 우리는 오늘날 여성의 정치적 리더십 문제와 관련하여 생각해볼 한 가지 중요한 통찰을 얻는다. 여성 리더십 논의의 초점은, ‘남성적’ 특성과는 다른, 그것을 보완하거나 대체할 수 있는 ‘여성적’ 특성이 무엇이고 어떻게 발전시킬 것인가 하는 문제보다, 자신이 속한 사회 또는 영역을 이해하고 장차 나아갈 방향을 제시할 수 있는 능력을 키우는 교육에 맞춰질 필요가 있다는 통찰이 그것이다. (shrink)

Compiled in the second century B.C.E, the _Huainanzi_ clarifies a crucial period in the development of Chinese conceptions of the cosmos, human nature, and the social order. Outlining "all that a modern monarch needs to know," the text emphasizes rigorous self-cultivation and mental discipline, attributing successful rule to a balance of broad knowledge, diligent application, and penetrating wisdom. In 2010, the editors of this volume completed the first complete English-language translation of the _Huainanzi_, opening exciting new pathways in the study (...) of philosophy, Asian studies, political science, and Asian literature. This abridgement contains essential selections from each of the _Huainanzi_'s twenty-one chapters and adds a new introduction and chapter descriptions. The text represents a remarkable synthesis of Daoist classics, such as the _Laozi_ and the _Zhuangzi_; works associated with the Confucian tradition, such as the _Changes_, the _Odes_, and the _Documents_; and a range of other foundational philosophical and literary works, from the _Mozi_ to the _Hanfeizi_. The abridgement preserves the _Huainanzi_'s special rhetorical features, such as its parallel prose, verse, and unique compositional techniques. For decades, Western scholars overlooked the _Huainanzi'_s sophisticated structure, creative content, and rich historical value, yet all that changed with the translation of the full text. Designed for classroom use and general readers, _The Essential Huainanzi_ continues to increase awareness of this brilliant work and change our understanding of early Chinese history. (shrink)

The Philosopher Queen: Feminist Essays on War, Love, and Knowledge. By Chris Cuomo. Lanham, Md.: Rowman and Littlefield Publishers, Inc., 2003. The Philosopher Queen is a powerful illustration of what Cherríe Moraga calls a "theory in the flesh." That is, theorizing from a place where "physical realities of our lives—our skin color, the land or concrete we grow up on, our sexual longings—all fuse to create a politic [and, I would add, an ethics, spirituality, and epistemology] born out (...) of necessity" (Moraga 21). Cuomo's theory in the flesh combines standard philosophical essays with personal narratives and invites us to do philosophy from this joyful and witty place. Readers are invited to reframe and reexamine war, science, gender, sexuality, race, ecology, knowledge, and politics in a voice that is fearless, funny, faithful, and feminist—one that disrupts common understandings of how philosophy ought to be done. Instead philosophy should help us to "negotiate a wild, wicked world, and to provide some understanding of being and existence. The best philosophy aims to promote good and to produce knowledge, and therefore enable flourishing" (xi). Accepted philosophical approaches alone are inadequate. Life's challenges resist formulaic solutions. Knowledge is not always produced through neat deductions: truths are partial, power divides, stomachs growl, hearts are broken, and emotions influence... (shrink)

Compiled by scholars at the court of Liu An, king of Huainan, in the second century B.C.E, _The Huainanzi_ is a tightly organized, sophisticated articulation of Western Han philosophy and statecraft. Outlining "all that a modern monarch needs to know," the text emphasizes rigorous self-cultivation and mental discipline, brilliantly synthesizing for readers past and present the full spectrum of early Chinese thought. _The Huainanzi_ locates the key to successful rule in a balance of broad knowledge, diligent application, and the penetrating (...) wisdom of a sage. It is a unique and creative synthesis of Daoist classics, such as the _Laozi_ and the _Zhuangzi_; works associated with the Confucian tradition, such as the _Changes_, the _Odes_, and the _Documents_; and a wide range of other foundational philosophical and literary texts from the _Mozi_ to the _Hanfeizi_. The product of twelve years of scholarship, this remarkable translation preserves _The Huainanzi_'s special rhetorical features, such as parallel prose and verse, and showcases a compositional technique that conveys the work's powerful philosophical appeal. This path-breaking volume will have a transformative impact on the field of early Chinese intellectual history and will be of great interest to scholars and students alike. (shrink)

Much recent work has been done on Plato’s notion of the female Guardian, but examples are limited. Jane Duran argues that aristocratic women of the sixteenth and seventeenth centuries are indeed exemplary and embody the concept of Guardianship.

This collection of essays serves both as an introduction to Ruth Millikan’s much-discussed volume Language, Thought, and Other Biological Categories and as an extension and application of Millikan’s central themes, especially in the philosophy of psychology. The title essay discusses meaning rationalism and argues that rationality is not in the head, indeed, that there is no legitimate interpretation under which logical possibility and necessity are known a priori. In other essays, Millikan clarifies her views on the nature of mental representation, (...) explores whether human thought is a product of natural selection, examines the nature of behavior as studied by the behavioral sciences, and discusses the issues of individualism in psychology, psychological explanation, indexicality in thought, what knowledge is, and the realism/antirealism debate. Table of Contents Preface Acknowledgments Introduction 1 In Defense of Proper Functions 2 Propensities, Exaptations, and the Brain 3 Thoughts without Laws 4 Biosemantics 5 On Mentalese Orthography, Part 1 6 Compare and Contrast Dretske, Fodor, and Millikan on Teleosemantics 7 What Is Behavior? A Philosophical Essay on Ethology and Individualism in Psychology, Part 1 8 The Green Grass Growing All Around: A Philosophical Essay on Ethology and Individualism in Psychology, Part 2 9 Explanation in Biopsychology 10 Metaphysical Antirealism? 11 Truth Rules, Hoverflies, and the Kripke-Wittgenstein Paradox 12 Naturalist Reflections on Knowledge 13 The Myth of the Essential Indexical 14 White Queen Psychology; or, The Last Myth of the Given References Index. (shrink)

In what manner can philosophy best face world problems? I argue that philosophy's most important contribution to problem solving is not analysis and clarification but synoptic in nature. Relying upon the power of reflection and the scope of imagination as linked to a patient attempt to understand many disciplines, the philosopher ideally seeks to comprehend problems in their many-dimensioned complexity. The disciplines of ecology, evolution, and ethics are especially fruitful in guiding the philosopher seeking to assess the relative (...) worth of things in their emergent inter-relationships. - In the body of the paper I attempt an outline of the outstanding human caused harms, injustices, and instabilities resulting in pain and suffering today. World philosophy today seems sufficiently pluralistic, comprehensive and free of unduly constraining orthodoxies that it can again play a significant role not only in conceptualizing problems but in articulating solutions. Broad visions comparable to Plato's as set forth in the Republic can again be ventured. We need to seek out ways to place into power a council of international philosopher kings and queens offering effective solutions beyond the dictates of partisanship and ideology. I conclude by suggesting five principles that international philosopher kings and queens might be expected to rely upon to bring about a more just global society. (shrink)

The purpose of this paper is twofold. First, we will observe how May’s background in astrophysics influenced Queen's lyrics, such as 'Don't Stop Me Now' or 'Dead on Time'. Our goal is to see how physical and philosophical concepts of matter and time intersect with the common understanding of such phenomena, and how they differ from them. Second, we will focus on usually not that well-known song ‘39, which shows the entire point of the special theory of relativity through a (...) prism of storytelling. Concepts of space and time will be analyzed from both absolute and relative perspectives, connecting them to historical theories of space and time. (shrink)

Queen and Philosophy: Guaranteed to Blow Your Mind is a collection of cutting-edge philosophical essays on the rock group Queen, founded in 1970 and originally featuring lead vocalist Freddie Mercury, who died of AIDS in 1991. Queen's reputation and fan following continue to grow in the twenty-first century.

This is a review of Ruth Garrett Millikan's 1993 book, White Queen Psychology and Other Essays for Alice.

It seems so clear that we're supposed to root for humanity and against each and every Xenomorph. Jean‐Paul Sartre's (French philosopher) works on existentialism and Marxism provide a number of insights on topics like secular morality, existence, resistance, and freedom, but Sartre may seem like a strange choice for defending Xenomorphs. Xenomorphs are often treated like animals despite their intelligence. For example, in Alien, the crew of the Nostromo hypothesizes about potential Xenomorph weaknesses. When the Xenomorphs cut the power (...) their behavior suggests tactics and planning, alongside an understanding of the humans' dependence on electricity. Alien: Resurrection and numerous examples from extra‐filmic Alien literature suggest the presence of a Xenomorph hive mind and even telepathy. Xenomorph Queens exhibit intelligence at least comparable to humans, while showing additional traits such as control of the hive‐like mental connection with others of her species and possibly having telepathy. (shrink)

Despite the ubiquity of bees in Dickinson’s work, most interpreters denigrate her nature poems. But following several recent scholars, I identify Nietzschean/Dionysian overtones in the bee poems and suggest the figure of bees/hive/queen illuminates as feminist key to her corpus. First, (a) the bee’s sting represents martyred death; (b) its gold, immortality; (c) its tongue, the “lesbian phallus”; (d) its wings, poetic power; (e) its buzz, poetic melody, and (f) its organism, a joyful Dionysian Susan (her sister-in-law and love interest) (...) to Emily’s flower. Second, the hive represents her individual poems (with slants/dashes as stingers, wings as hymn meter, honey as rhymes, variant words as exiled bees, and accompanying flowers their Darwinian coevolution with bees), constituting her writing persona as a multi-voiced self-swarm, as organized in the apiary of her letters and fascicles. And third, the queen represents her Western cultural and religious inheritance wherein bees are symbols of the soul, reincarnation, poetic-philosophical vocation, and a Nietzschean, trans-Dionysian naturalist ontology—symbolized by apiarian Artemis. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Meeting the Great Bliss Queen: Buddhists, Feminists, and the Art of the SelfBrian KarafinMeeting the Great Bliss Queen: Buddhists, Feminists, and the Art of the Self. By Anne Carolyn Klein. Boston: Beacon, 1995. 307 pp.“When the iron bird flies and carriages run on wheels, the dharma will come to the land of the red man”: this saying attributed to the semilegendary founder of Buddhism in Tibet, Padmasambhava, stands as (...) an oft-cited marker for the sense that the meeting between Tibetan Buddhism and North American culture was somehow a [End Page 227] fated one, a confluence emergent from some karmic relationship or mythical dependent-arising. Karmic connection or historical product of the near-simultaneous exile of Tibetans from their homeland in 1959 and the burgeoning of Western interest in Eastern religions and philosophies, the encounter of these two mutually and exotically other traditions is, nearing the second Christian millennium, proceeding apace. Especially since the 1989 awarding of the Nobel Peace Prize to the spiritual and temporal leader of the Tibetans—and now international pop icon—the Fourteenth Dalai Lama, the Western fascination for things Tibetan has exponentially increased, transforming what had been the preserve of scholars and eccentric spiritual seekers into a media sensation.The reception of Tibetan Buddhism in the West has proceeded in stages and phases that overlap and mutually affect each other, from pop phantasms of Tibet as a mythical Shangri-La (as in James Hilton’s Lost Horizon) and theosophical hopes in Tibet as the domain of the Wise Mahatmas overseeing the spiritual evolution of humanity to the relatively recent development of Tibetan studies as an academic discipline centered on the translation of texts, as well as the growing population of westerners practicing Tibetan Buddhist religion under the guidance of exiled lamas. With these latter two groups—scholars and practitioners who often overlap memberships—the phenomenon of Tibetan Buddhism in the West has reached a point where critical self-reflection is now possible. Donald Lopez’ recent Prisoners of Shangri-La: Tibetan Buddhism and the West is the first full-length critical examination of the cultural confluence I’ve been noticing thus far. Lopez represents a movement in the field of Tibetan studies from philological scholarship of texts, in which the scholarly effort consists largely of translation along with commentary that closely follows the commentarial literature of the Tibetan tradition being translated, to cultural criticism of the underlying dynamics in the encounter itself.This critical self-consciousness in the field of Tibetan studies is likewise the motivating impetus behind Anne Klein’s recent work as represented by the book under review here. Klein, like Lopez, was a student of the dean of American Tibetan studies, Jeffrey Hopkins, at the University of Virginia. As such, her early work followed Hopkins in pursuing an essentially philological approach to Tibetan tradition with a focus on the philosophical scholasticism of the Gelukpa lineage. Klein’s three philological-philosophical books—Knowledge and Liberation; Knowing, Naming, and Negation; and Path to the Middle—are excellent examples of the genre of translation/commentary above mentioned, treating the Sautrantika and Madhyamika tenet systems in which the Gelukpa tradition systematized Indian Buddhist philosophy for the purposes of monastic study and debate. Meeting the Great Bliss Queen is something else entirely; in this work Klein blazes a trail out from recondite translation work toward cultural critique and psychosocial self-reflection in which the previously submerged subtext of the encounter between the Tibetan tradition and the Western psyche and society is allowed to surface and its issues probed and reflected upon.Klein frames her work in terms of a dialogue between Buddhism (by which she mainly means meditation practices and some associated philosophy) and feminism (by which she means both academic feminist theory and her own autobiographical [End Page 228] experience as a Western woman personally experiencing the confluence of Western and Tibetan exigencies). Klein is a salient example of a scholar-practitioner, someone who occupies positions both in the academic field of Tibetan studies and in the population of students of Tibetan lamas in exile. As such, she is exactly situated to embark on such a project of cultural and psychological reflection. She knows... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:110. THE RED QUEEN AT SUBSTRACTION? A wise man, Hume writes at the beginning of Part I of Section X of the first Inquiry, proportions his belief to the evidence (EHU 110). Towards the end of the second part of the same section he begins to sum up his conclusions : Upon the whole then, it appears, that no testimony for any kind of miracle has ever amounted to (...) a probability, much less to a proof... It is experience only, which gives authority to human testimony ; and it is the same experience which assures us of the laws of nature. When, therefore, these two kinds of experience are contrary, we have nothing to do but subs tract the one from the other, and embrace an opinion, either on one side or the other, with that assurance which arises from the remainder. But according to the principle here explained, this substrae tion, with regard to all popular religions, amounts to an entire annihilation; and therefore we may establish it as a maxim, that no human testimony can have such force as to prove a miracle, and make it a just foundation for any such system of religion (EHU 127). What kind of principle can this be which so remarkably ensures that subtractions of the lesser quantity from the greater, neither diminishes the greater by the amount subtracted, nor even leaves it undiminished, but somehow instead always results in a zero remainder? It is, presumably, the sum of all the reasons which Hume has been giving for thinking that the evidence for the occurrence of miracles In the infancy of new religions is peculiarly feeble and corrupt (EHU 126). But of course the principle here explained, however true and important it may be, cannot validate this piece of Wonderland arithmetic. It is obvious that what Hume meant, and should have said yet did not say, is that it is the evidence for the miraculous which is annihilated by the principle here explained; and hence that there is nothing whatever to 'substract' from the massive contrary evidence that m. whatever putative laws of nature are in question do in fact hold universally. So why did Hume, instead of writing what it is perfectly obvious that he really meant, write something which is as it stands incoherent and absurd? For much the same reason, I suggest, as that for which I and so many other sympathetic readers have in the past failed to notice anything wrong in what the text actually says. We have all of us, Hume included, been tolerably clear on what he ought to be saying. We have then too generously mistaken it that that is what he i¿ saying. This change, as he remarked on another occasion, is imperceptible; even if here it is scarcely of the last consequence (T469). Antony Flew (Visiting) University of California at San Diego... (shrink)

It appears that indexicals must have fine-grained senses for us to explain things involving human action and emotions, and we typically identify these different senses with different modes of expression. On the other hand, we also express the very same thought in very different ways. The first problem is the problem of cognitive significance. The second problem is what Branquinho (1999) has called the problem of cognitive dynamics. The question is how we can solve both of those problems at the (...) same time. Vojislav Božičković (2021) offers one solution in which the cognitive dynamics runs through the objects of the attitudes. I discuss this solution and offer an alternative in which the theory of cognitive dynamics has no use for the objects of the attitudes to unify expressions of attitudes. When we say or believe “the same thing” using different modes of expressions, it is by virtue of our deploying a dynamic theory of attitude expression. Like Lewis Carrol’s Red Queen, we must run to stay in place. (shrink)

Book Reviews Mehmet Karabela, Dialogue: Canadian Philosophical Review/Revue canadienne de philosophie, FirstView Article.

The Platonic dialogues contain passages that seem to point in quite opposite directions on the question of the moral equality of women with men. Rep. V defends the view that sexual difference need not be relevant to a person’s capacity for philosophy and thus for virtue. Tim. 42a-c, however, makes incarnation in a female body a punishment for failure to master the challenges of embodiment. This paper examines the different ways in which two subsequent Platonists, Proclus (d. 485 CE) and (...) Theodore of Asine (d. c. 360 CE), dealt with this tension. (shrink)