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  1. Looking beyond women’s feminist thought in history.Geertje J. Bol - forthcoming - History of European Ideas.
    Historians of political thought have done important and insightful work on women’s history of political thought. This scholarship has proliferated since the mid to late twentieth century and has focused largely on the feminist aspects of their thought. Although this was at first a necessary and crucial correction of prior neglect, I argue that by now this has turned into an overcorrection. By turning to the early reception and rediscovery of two eighteenth-century English female political thinkers, Mary Astell (1666–1731) and (...)
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  • Mary Astell on Self-Government and Custom.Marie Jayasekera - 2024 - British Journal for the History of Philosophy 32 (3):452-472.
    This paper identifies, develops, and argues for an interpretation of Mary Astell’s understanding of self-government. On this interpretation, what is essential to self-government, according to Astell, is an agent’s responsiveness to her own reasoning. The paper identifies two aspects of her theory of self-government: an ‘authenticity’ criterion of what makes our motives our own and an account of the capacities required for responsiveness to our own reasoning. The authenticity criterion states that when our motives arise from some external source without (...)
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  • Mary Astell’s radical criticism of gender inequality.Martin Fog Lantz Arndal - 2021 - Intellectual History Review 31 (1):91-110.
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  • The Epistemology of Testimony: Locke and His Critics.Kenneth L. Pearce - forthcoming - In Stephen Howard & Jack Stetter (eds.), The Edinburgh Critical History of Early Modern and Enlightenment Philosophy. Edinburgh University Press.
    Contemporary discussions of the epistemology of testimony are often framed in terms of the disagreement on this topic between Hume and Reid. However, it is widely assumed that, prior to Hume, philosophers in the grip of Enlightenment individualism neglected philosophical questions about testimony, simply treating testimony as ordinary empirical evidence. In fact, although the evidential model of testimony was popular in early modern philosophy, it was also the subject of vigorous debate. This chapter examines Locke's defence of the evidential model (...)
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  • Mary Astell on Bad Custom and Epistemic Injustice.Allauren Samantha Forbes - 2019 - Hypatia 34 (4):777-801.
    Mary Astell is a fascinating seventeenth‐century figure whose work admits of many interpretations. One feature of her work that has received little attention is her focus on bad custom. This is surprising; Astell clearly regards bad custom as exerting a kind of epistemic power over agents, particularly women, in a way that limits their intellectual capacities. This article aims to link two contemporary sociopolitical/social‐epistemological projects by showing how a seventeenth‐century thinker anticipated these projects. Astell's account of bad custom shows that (...)
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  • Selfhood and Self-government in Women’s Religious Writings of the Early Modern Period.Jacqueline Broad - 2019 - International Journal of Philosophical Studies 27 (5):713-730.
    Some scholars have identified a puzzle in the writings of Mary Astell (1666–1731), a deeply religious feminist thinker of the early modern period. On the one hand, Astell strongly urges her fellow women to preserve their independence of judgement from men; yet, on the other, she insists upon those same women maintaining a submissive deference to the Anglican church. These two positions appear to be incompatible. In this paper, I propose a historical-contextualist solution to the puzzle: I argue that the (...)
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  • ‘Slaves among Us’: The Climate and Character of Eighteenth-Century Philosophical Discussions of Slavery.Margaret Watkins - 2017 - Philosophy Compass 12 (1):e12393.
    This article introduces several aspects of eighteenth-century discussions of slavery that may be unfamiliar or surprising to present-day readers. First, even eighteenth-century philosophers who were opponents of slavery often exhibited marked racism and helped develop racial concepts that would later serve pro-slavery theorists. Such thinkers include Hume, Voltaire, and Kant. Second, we must see slavery debates in the context of larger scientific and political debates, including those about climate and character, just political systems, the superiority or inferiority of the moderns (...)
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  • Mary Astell.M. Sowal - 2005 - Stanford Encyclopedia of Philosophy.
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