CultPhil: Cultures of Philosophy: Women Writing Knowledge in Early Modern Europe

女性哲学家在哲学史上的位置？这不是一个新问题，也没有被忽视;然而，CultPhil提出了一种新的方式来回应它，这将改变我们对哲学史的理解。该项目以17世纪的欧洲为重点，调查我所谓的“哲学文化”，以产生一种更具包容性的，根据上下文定义的方法来研究这一时期女性的哲学写作。这些文化包括通常不被认为是哲学的类型（如期刊、沙龙诗歌、旁注）;女性哲学著作的流通和交流;权威和集体的跨国动态;以及关于女性哲学家身份的想法。探索这些文化将使我们能够：a）超越对哲学论文的依赖，将其作为纳入正典的主要原则; B）使我们能够分析学习的社会学条件，这些条件对女作家既有限制，又有促进作用。该项目认为，从教育到女性知识分子提出的问题，这些条件既塑造了女性的哲学写作，也塑造了使这种写作不那么引人注目的过程。作为该项目比较方法的一部分，它将审查四个案例研究，法国，英国，意大利和荷兰共和国，在三个研究链。第一部分着眼于“流派”，为了最大限度地进行分析，集中在自然哲学的子学科上，这是最接近科学的领域，也是女性最无法进入的领域。第二部分，"交流"，对妇女的知识生产及其历史编纂采取跨国方法。第三部分“身份”分析了女哲学家的形象。CultPhil旨在了解社会学条件如何影响女性的哲学写作;询问历史编纂的隐形过程;并挑战哲学经典。

Where are the women philosophers in the history of philosophy? This is not a new question, nor has it been left unaddressed; however, CultPhil proposes a new way of responding to it that will transform our understanding of the history of philosophy. Focussing on seventeenth-century Europe, the project investigates what I am calling 'cultures of philosophy' to produce a more inclusive, contextually-defined approach to women's philosophical writing from the period. Such cultures include genres not usually considered to be philosophical (such as periodicals, salon poetry, marginalia); the circulation and exchange of philosophical writing by women; transnational dynamics of authority and collectivity; and ideas about the identity of a female philosopher. Exploring these cultures will a) allow us to move beyond reliance on the philosophical treatise as the main principle for inclusion in the canon, and b) enable analysis of the sociological conditions of learning that were both restrictive and enabling for women writers. The project argues that those conditions-from education to the problem posed by the female intellectual-shaped both philosophical writing by women and the processes that have rendered that writing less visible. As part of the project's comparative approach, it will examine four case studies, France, England, Italy and the Dutch Republic, across three research strands. The first strand looks at 'Genres', and, to maximise analysis, concentrates on the sub-discipline of natural philosophy, the domain closest to science and most inaccessible to women. The second strand, 'Exchanges', takes a transnational approach to women's knowledge production and its historiography. The third strand, 'Identities', analyses the figure of the female philosopher. CultPhil aims to understand how sociological conditions inflected philosophical writing by women; to interrogate processes of historiographical invisibility; and to challenge the philosophical canon.