Online talk about George Eliot and Spinoza (Agora Series)

The School of Liberal Arts, University of Wollongong invites you attend the online Agora Speaker Series on Thursday 5 August, 3.30 to 5.00 PM AEST. Register here

Dr Sophie Frazer (University of Wollongong)

“Speaking brokenly”: Reading Romola with Spinoza 

George Eliot’s historical romance Romola (1862-3) has long been considered a failure. An ambitious revivification of Renaissance Florence, with an exacting verisimilitude, Romola has often been judged a failure of style and story. In this paper, I argue that Romola is one of the most affectively intelligent of Eliot’s fictional characters. In my reading, I account for the text’s reliance upon visual strategies of representation, or what I describe as an aesthetic of visualised mourning, by drawing out the complexity with which Eliot depicts the instability of the optical in Romola. Building upon the work of Moira Gatens, I draw out the ways Eliot gave vitality to Spinoza’s philosophy of affect, the philosopher with whose work she felt a peculiar resonance, in crafting the novel’s phenomenological contours. Romola allowed Eliot the scope to push to its farthest limit the implications of Spinoza’s corporeal imagination. Through being attentive to the correspondences of psychic pain and decentralized perspectival geographies, I will argue that we take seriously the phenomenally descriptive in its own right as performing a different ontology of radical loss, and a different kind of literary criticism. 

All are welcome to participate. Please find below instructions on how to register for anyone interested to attend.

·         In order to participate in Agora Speaker Series events, you will be required to register here, you will receive an email confirming your registration.

·         Prior to the event, registered participants will be contacted with further information, including the Access Code for the Webinar.

·         Please note that our team will be using Zoom to host this webinar and – if you do not already have Zoom installed it is advised, though not necessary, that you download the software to your device.

·         This webinar is scheduled to be recorded and will be uploaded to UOW owned websites and/or platforms, noting that the Q&A session may be edited for privacy reasons. If you have any questions or concerns regarding this, please contact us at

·         The session chair will explain any additional rules and expected norms of engagement to participants at the outset of sessions.

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IAPh 2021: Registration Open

IAPh 2021 Defining the Future, Rethinking the Past (18-21 July): NEWS


Paderborn University, Germany July 18-21, 2021

Registrations NOW OPEN here:

Information on the conference program, keynote speakers, workshops, accommodation, sessions,  and more here:

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A mystery solved?

In the winter, I published a post advertising a philosophical mystery. In a book by Anna Julia Cooper, A Voice from the South, I had found a quote by Germaine de Stael.

Happiness consists not in perfections attained, but in a sense of progress, the result of our own endeavor under conspiring circumstances towards a goal which continually advances and broadens and deepens till it is swallowed up in the Infinite.

I asked all the scholars I knew were working on Stael, but came up with no answer. No-one could tell me where Stael had written these words in her extensive body of work. But most were confident that this was something she might have said.

One possibility was that Cooper had cited from a book of extracts from Stael, and that the translations had not been accurate. Another was that she quoted from memory, summarizing an argument that Stael made in her works.

Either way, I would only find the answer by reading said works, so I set about it as soon as teaching was over. I regretted not having started earlier. My first choice was On Literature, which I discovered was both a great read, a rich history of thought, and an insightful piece of philosophy. This is a text I will gladly go back to again and again. But I did not find my answer there.

Next I read her piece on happiness, published in 1796, when Stael was thirty years old. I did not find this as good, philosophically as the later De la Litterature, but it was interesting to compare to Sophie de Grouchy’s Letters on Sympathy, written four years earlier, but published two years later than Stael’s De L’influence des Passions sur le Bonheur. Both texts cover the same material, and Stael even refers to Smith (whom Grouchy is responding to) at the end of the final chapter. But Grouchy’s text is clearly philosophically superior – it follows a set of arguments, and tries to explicate human emotions in a way that Stael doesn’t. Stael’s book is more descriptive, and the arguments do not follow one another in the way that Grouchy’s do. This probably explains why Stael, when she read the Letters on Sympathy, wrote a letter expressing her admiration, and her envy.

Thought I did not find an exact replica of the Cooper quote in De l’Influence des Passions sur le Bonheur des Individus et des Nations, I did find something that came close in the third chapter of the third part, ‘On Study’.

Philosophy benefits us only by what it takes away : study imparts a portion of the pleasures which we endeavour to derive from the passions: it is a continual action, and man cannot withdraw himself from action, because nature imposes on him the exercise of the faculties whichnature has bestowed. To genius it may be proposed to delight in its own powers and progress; to the heart, to content itself with the good it can do to others. But no kind of reflection can derive happiness from the nothingness of eternal sloth.

A treatise on the Influence of the Passions upon the Happiness of Individuals and of the Nations. London, 1798, p. 287

In this passage, Stael makes some of the points Cooper attributes to her: study, as an important contributor to happiness, is a kind of action, one which brings enjoyment because it gives us a sense of continuous progress, that is, one which has no particular end in sight. It is, as Aristotle said, activity of the mind in accordance to virtues, a development of one’s capacities, which inevitably leads to enjoyment. This is not the exact passage Cooper quotes, but the content is close enough that it’s at least possible that Cooper had it in mind when she wrote it. The fact that she does not offer a citation for it may also suggest that she quoted from memory, and did not have the book at hand to check.

I may also be wrong – I have after all a lot more of Stael’s work to read. And Stael was popular in 19th century America. But more importantly, Cooper was a scholar of the literature of the French Revolution – she later wrote her thesis on slavery in the revolution – so it is safe to assume that her knowledge of Stael was deeper than mine, who have just started reading her.

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Call for Submissions: Patterson Prize for Simone de Beauvoir Studies

Appel à candidature

Prix Patterson 2022 

Simone de Beauvoir Studies

Date limite : 1er mars 2022, 23h59 (HNE) 

Prix : 300 $ USD et la publication du texte récompensé dans la revue Simone de Beauvoir Studies.

Ce prix porte le nom de Yolanda Astarita Patterson, rédactrice en chef de la revue pendant plus de trente ans (1985-2016). Le Prix Patterson est décerné annuellement à un texte s’inscrivant dans la lignée beauvoirienne tant par la qualité de son écriture que par la manière dont y sont traités des sujets liés à l’œuvre de l’autrice et philosophe : les études sur le genre (gender studies), la sexualité, le féminisme, les rapports interculturels, le postcolonialisme, le militantisme politique, l’existentialisme et la littérature.

Les écrits de Beauvoir se démarquent par leur prise directe sur les enjeux d’actualité de son époque, lesquels trouvent un écho particulièrement fort à la nôtre ; par leurs solides fondements théoriques résultant d’une activité réflexive rigoureuse, toujours attentive à l’ambiguïté et à la complexité propres à l’expérience vécue ; par leur ouverture enthousiaste à de nouvelles idées ; par leur égard consciencieux aux voix marginalisées et aux récits personnels d’appréhension de phénomènes divers ; par leur recours habile à plusieurs modes d’expression ; et enfin par leur mise au défi courageuse et persistante de tout type d’oppression. Le Prix Patterson est remis dans le cadre d’un concours international qui accueille des textes issus de domaines de recherche et de genres littéraires variés (article scientifique, essai philosophique, texte créatif, etc.). Pour l’édition 2022 du concours, seuls les manuscrits en français sont acceptés. (L’édition suivante, en 2023, mettra en valeur les manuscrits en anglais.)

Admissibilité : Tout texte inédit rédigé par un.e auteur.trice provenant de quelque domaine de recherche que ce soit, peu importe son statut professionnel, pourvu qu’il.elle n’ait pas déjà publié de monographie dans ce même domaine au moment de la candidature (par exemple : un roman pour un texte créatif ou un ouvrage savant pour un article scientifique). Les textes soumis doivent compter 8 000 mots ou moins, y compris les notes et la bibliographie.

Pour des précisions quant aux critères de candidature, veuillez consulter l’onglet « À propos / Téléchargements (About / Downloads) » sur le site web de la revue : Veuillez poser toute question au sujet du Prix Patterson à la rédactrice en chef, Jennifer McWeeny, à l’adresse suivante :


Call for Submissions

2022 Patterson Prize

Simone de Beauvoir Studies 

Deadline: March 1, 2022, 11:59pm EST

Award: $300 USD and publication in Simone de Beauvoir Studies

This annual award is named after Yolanda Astarita Patterson, the Editor in Chief of Simone de Beauvoir Studies for more than thirty years (1985-2016). The Patterson Prize is awarded annually to a work that demonstrates excellence in writing while also embodying modes of thought and expression characteristic of Beauvoir’s oeuvre. We especially invite submissions on topics relevant to Beauvoir’s legacy such as gender and sexuality, race and culture, literature, existentialism, global politics, and others.

Hallmarks of Beauvoir’s writing include a capacity to speak to the most pressing issues of our time; rigorous thinking that attends to the complexity and ambiguity of lived experience; a remarkable openness to new ideas; detailed attention to marginalized voices and first-person accounts of phenomena; the capacity to utilize multiple modes of expression; and a courageous insistence on challenging oppression in all its forms. The Patterson Prize is an international, multi-genre competition that welcomes submissions from authors writing from any cultural, disciplinary, interdisciplinary, and stylistic perspective. For the 2022 prize competition, we welcome submissions in French (the 2023 prize competition will consider English submissions).

Eligibility: Any work of previously unpublished writing authored by individuals at any stage of their careers who have not published a monograph in the area of submission at the time of submission. Submissions should be 8000 words or less inclusive of notes and references.

For a detailed explanation of submission requirements, please see the About/Downloads tab at Please direct all questions about the Patterson Prize to Jennifer McWeeny, Editor in Chief,

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Talk on Elisabeth on Bohemia, today.

New Voices Talk Series Early Modern Women on Knowledge

Thursday 24th of June, 14.00- 15.30 CET: Ariane Schneck (Bielefeld University): Emotions and Knowledge in Elisabeth of Bohemia

I hope many of you will be able to join us for an interesting talk and a friendly and engaged discussion!  

If you have registered for the New Voices talk series previously you do not need to register again. If you haven’t registered before, please register here: (an empty email with “New Voices Talk Series in the subject is fine). 

New Voices on Women in the History of Philosophy is a group for emerging scholars at the Center for the History of Women Philosophers and ScientistsNew Voices has the purpose of creating a forum for international scholars who work on women in the history of philosophy. New Voices intends to interconnect and further the work of scholars in the field of Women Philosophers in the History of Philosophy. New Voices is organized by Clara Carus. For further information about New Voices or to join New Voices please visit: 

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Phillis Wheatley Peters: Negotiating Homelessness through Poetry

Phillis Wheatley Peters was born circa 1753 in Africa. At the age of 7 or thereabouts she was captured and transported to the coast where she was sold to a slaver on his way to Boston. The ship that transported her, and many others, as cargo was called The Phillis. This was the name the man who bought her in Boston gave her, along with his own surname, Wheatley. 

Phillis was taken to the Wheatley family home, and, we are told by biographers, some who knew people who had met her, that she was treated as ‘one of the family’.  Boston philosopher, Hannah Mather Crocker reported that 

“Mr Wheatley purchased her [Phillis] he bought her to wait on his only daughter. She was a pretty smart sprightly child. they grew very fond of her and treated her as well as if their own. her young Mrs who was Miss Mary Wheatly [sic], and was afterwards the very amiable wife of Dr John Lathrop [1740–1816]. Phillis was sent to school and educated with Miss Mary. She soon acquired the English language and made some progress in the latin She never was looked on as a slave she could work handsome [i.e., sew and do needlework skillfully], and read and write well for that day.” (Caretta, 23)

We know, however, that she worked as a maid, she ‘tended tables’ at 13 and later was a ‘sempstress’. While the daughter of the family, Mary, (grown up when Phillis was bought) may have done some sewing, or at least embroidery, it is unlikely that she waited tables. 

Phillis’s biographer Caretta also suggested that was treated somewhat better than the indentured servant who ran away from the Wheatly home (22). But Phillis was a child at the time the young male servant ran away, and with no prospect of being freed. Her escape would have led to an advert being placed for her capture with a reward. 

One thing that is clear is that the Wheatley family taught Phillis to read and write. And when it became clear that she had talent as a poet, they encouraged it, had her work published, in newspapers, and later as a book, for she travelled to London. This could have been kindness on their part, or the recognition that genius had to be encouraged, wherever it was. Or perhaps they benefitted from her fame socially and financially. 

So where was ‘home’ for Phillis?

Phillis’s writings rarely talk about home life. The word ‘home’ itself is used in her poems to refer to heaven. Many of her poems are elegies, addressed to bereaved mothers and fathers, husbands and wives, or in one case of the preacher Whitefield, to his patron, an English aristocrat. The dead have gone ‘home’ in her poems, suggesting that any previous dwelling was not that. 

In one letter, Wheatley refers to her masters’ house as ‘home’, when she writes to Obour Tanner in 1773, and again to John Thornton, one of her London friends. These letters are written upon her return from England, where she spent a mere six weeks (after a passage lasting …) and was celebrated and shown the attractions of the town. Rather than staying in England where she would be free, Wheatley extracted a promise from the son of the man who had purchased her as a child that she would be freed upon her return. And when she did return, it was to the house where she had been a slave. 

Nations also take on family roles in Wheatley’s poetry: England – Britannia – is in many poems the mother of America, who should not overtax her child. In later poems, England’s sons are the soldiers she sends to fight Americans, and they are recalled in shame and disgrace. Africa is never a parent. It is the place untouched by religion. The only time when her going back to Africa was suggested (by others) was so that she could chase ‘away the thick Darkness which broods over the Land of Africa’ and trave ‘to her Native Country as a Female Preacher to her kindred, you know Quaker Women are alow’d to preach, and why not others in an Extraordinary Case’ Phillis refused, perhaps because she would have had to travel with two men she did not know, and take one of them as her husband, or perhaps because she saw herself as a writer more than a preacher. 

Phillis’s own attitude to Africa has been harshly criticized by some modern critiques who thought she was turning her back on her own heritage and participating in America’s and Europe’s racism. Her short poem, ‘On Being Brought from Africa to America’ describes her being taken from her native land as a ‘mercy’ because it brought Christianity to her, a blessing she would not have known had she stayed:

Twas mercy brought me from my Pagan land,

Taught my benighted soul to understand

That there’s a God, that there’s a Saviour too:

Once I redemption neither sought nor knew.

The next four lines tackle the issue of racism: 

Some view our sable race with scornful eye,

“Their colour is a diabolic die.”

Remember, ChristiansNegros, black as Cain,

May be refin’d, and join th’ angelic train.

All are equal in the eye of God, and all can be taught to worship so that they will go to heaven. This suggest that she should have found the idea of Christian missions to Africa attractive – many of her country men and women would receive the same ‘mercy’ that she did, without having to be kidnapped and enslaved. But her biographer, Caretta, reminds us not to read her poems as autobiographical. She was a manipulator or words, and wrote elegies on demand, so why not also a defense of the slave trade in the name of religion? It could also be that she felt no ties to Africa as she had left at a very young age. She never mentions her childhood there in the writings we have. 

Later in life she might have wanted to revisit memories of her childhood, reacquaint herself with the land and the people she grew up with. She might even have recalled that she once had her own religion, whether Pagan, as she writes in the poem, or Islam, as has been suggested by Wheatley scholar Will Harris (Harris, W. (2015). Phillis Wheatley: A Muslim Connection. African American Review, 48(1/2), 1-15. Retrieved June 24, 2021, from and the author of a Wheatley biography in verse Honoree Fanonne Jeffers. But Wheatly died at the age of 31, after a mere ten years of freedom, which is too young, perhaps to turn back to one’s childhood. 

Phillis Wheatley was freed when she returned from London in 1773. Had she remained in England, she would have become automatically freed. But she would have had no home, and no friends she had known for more than the six weeks of her visit. In Boston, she had connections. So she extracted a promise from her master, in writing, and sailed back to Boston. She stayed with the Wheatleys for some years, probably working as a maid still, perhaps paid, or simply granted the right to sleep and eat in the house. She stayed with them until the death of her mistress in 1774, and then moved in with John Peters, a free black man, educated, and with a business of his own. They were married a few years later. But his business failed – as many during the war – and the couple had to move around to avoid prison. They had three children who did not survive infanthood. Peters eventually did go to prison, and Phillis died shortly afterwards, in 1784. 

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Conférence: Émilie Du Châtelet et la littérature philosophique clandestine

25 juin 2021

Journée d’étude en ligne organisé par

Pierre-François MOREAU et Maria Susana SEGUIN

dans le cadre du programme

« L’inventaire des manuscrits philosophiques clandestins » des activités du groupe « Libertins et clandestins » de l’Institut d’Histoire des Représentations
et des Idées dans les Modernités et du LabEx Constitution de la Modernité (COMOD)

9 h 00
Maria Susana SEGUIN
(Université Paul-Valéry Montpellier III – IHRIM UMR 5317, ENS de Lyon et IUF)

9 h 15

Anne-Lise REY
(Université Paris Nanterre- IRePh)
Imagination et certitude dans les Institutions de Physique d’Émilie du Châtelet.

9 h 45

(PhD Université de Rome « Tor Vergata » et Université de Genève)
La Fable des abeilles d’Émilie Du Châtelet : un manuscrit philosophique clandestin?

10 h 15

Discussion -pause

11 h 00

(NKE EJKK PÁK- Budapest – IHRIM)
« C’est là cette Esther qu’on donne pour modèle à toutes les princesses chrétiennes » : ambiguïtés des figures féminines dans les Examens de la Bible.

11 h 30

Véronique LE RU
(Université de Reims Champagne-Ardennes – CIRLEP)
Le Discours sur le bonheur ou la morale matérialiste et hédoniste d’Émilie Du Châtelet.

12 h 00

Discussion -pause

14 h 00

(Center for the History of Women Philosophers and Scientists, Paderborn University)
La tradition de la critique de la Bible féminine : De Nogarola à Du Châtelet.

Maria Susana SEGUIN

(Université Paul-Valéry Montpellier III – IHRIM UMR 5317, ENS de Lyon et IUF)
Nouvelles recherches sur la bibliothèque d’Émilie Du Châtelet

15 h30

16 h

Pierre-François MOREAU
(IHRIM UMR 5317, ENS de Lyon)

Informations et contact :

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New Book by Karen Green: Joan of Arc and Christine de Pizan’s Ditié

This is much anticipated book, a carefully researched mystery in the feminist history of philosophy.

Joan of Arc and Christine de Pizan’s Ditié


Grounded in a close reading of the records of Joan’s trial and rehabilitation, on the early letters announcing her arrival at Chinon, and on three literary works; Christine de Pizan’s Ditié, Martin le Franc’s Le Champion des dames, and Alain Chartier’s, Traité de l’Esperance, this controversial work argues that serious historians should accept that Joan was trained. It proposes that she was identified and taught how to behave in the expectation of the fulfillment of the Charlemagne Prophecy and other prophecies from the Joachite tradition. It explores the possibility that Christine de Pizan, who had been promoting these prophecies from the beginning of the century, had some hand in the process that resulted in Joan’s appearance and demonstrates, at the very least, that there are many links connecting Christine de Pizan to the knights who fought with Joan.

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Editorial Assistant position – Simone de Beauvoir Studies

The Simone de Beauvoir Studies Editorial Team is seeking an Editorial Assistant

We seek to fill a graduate student position in our editorial team. Tasks include posting announcements and reminders about calls for papers, subscriptions, the release of new issues, and other relevant material to listservs and social media accounts. The editorial assistant may also be asked to assist with other day-to-day editorial tasks such as responding to emails, helping with indexing, and contributing to discussions about submissions. As a member of the SdBS Editorial Team, the Editorial Assistant is expected to attend monthly Team meetings online and to participate in discussions with the journal’s Advisory Board as they arise. 

Position Term: July 1, 2021 to December 31, 2023.

Qualifications: SdBS Editorial Assistants must be graduate students at the time of application. Facility with both English and French languages is desirable though not necessarily required.

Candidates should send a CV and a statement of interest and qualifications (1 page) in English or French to the Editor in Chief, Jennifer McWeeny,, by June 20, 2021. Applications without an accompanying letter of interest that explains why the candidate would like to join the Editorial Team will not be considered. Candidates can find more information about the journal at

SdBS is especially interested in establishing an Editorial Team that is diverse in regard to the disciplinary training and geographical and social locations of its members. None of the Editorial Team positions is remunerated. However, SdBS Editorial Team members gain considerable experience and opportunities for collaboration as part of a diverse international network of scholars devoted to publishing multidisciplinary and multi-genre work on cutting-edge themes.

L’équipe de rédaction de la revue Simone de Beauvoir Studies est à la recherche d’un.e assistant.e éditorial.e

L’équipe éditoriale de SdBS compte deux assistant.e.s qui sont chargé.e.s de promouvoir les activités de la revue en communiquant des annonces variées (appels à contribution, forfaits d’abonnement, parution de nouveaux numéros…) aux listes de diffusion et aux médias sociaux. L’assitant.e peut également être amené.e à participer à des tâches éditoriales telles que la correspondance, l’indexation et la sélection des contributions au journal. En tant que membres de l’équipe de rédaction des SdBS, les assistant.e.s éditorial.e.s sont tenu.e.s d’assister aux réunions mensuelles en ligne (Zoom) de l’équipe et de participer aux discussions avec le comité de rédaction de la revue. 

Durée de l’engagement : 1er juillet 2021 au 31 décembre 2023.

Qualifications : L’assistant.e éditorial.e de SdBS doit être un.e étudiant.e des cycles supérieurs. Une aisance écrite et orale en anglais et en français est un atout. 

Les candidat.e.s doivent envoyer leur CV et une lettre de motivation (1 page) en anglais ou en français à la directrice, Jennifer McWeeny,, au plus tard le 20 juin 2021. Les candidatures soumises sans une lettre de motivation expliquant pourquoi le ou la candidat.e désire se joindre à l’équipe éditoriale de la revue ne seront pas considérées. Il est possible de trouver plus d’information au sujet de la revue sur le site web :

La revue SdBS souhaite mettre en place une équipe éditoriale diversifiée, notamment en ce qui a trait à la formation disciplinaire ainsi qu’à la localisation géographique et sociale de ses membres. Aucun des postes de l’équipe éditoriale n’est rémunéré. Cependant, ses membres bénéficient du mentorat prodigué par les collègues de l’équipe, acquièrent une expérience considérable et bénéficient de l’opportunité de collaborer avec un réseau international de de renom qui se consacrent à la publication de travaux multidisciplinaires de genres variés sur des questions d’actualité dans le secteur où il.elle.s œuvrent.

Sophia Millman, Editorial Assistant

Simone de Beauvoir Studies

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Four papers on Women Philosophers at the Atlantic Canada Seminar in Early Modern Philosophy

The Atlantic Canada Seminar in Early Modern Philosophy has two papers on Sophie de Grouchy, one on Anne Conway and one on Mary Shepherd. Thanks Eric Schliesser for pointing this out.

Programme for the Atlantic Canada Seminar in Early Modern Philosophy, 2021

Via Zoom: July 07 – 09, 2021.

Hosted by the Philosophy Department, Dalhousie University

Halifax, Nova Scotia.

Those interested in joining the Zoom meeting should contact Tom Vinci:

Wednesday, July 07. 

10:00 am Eastern Standard Time (EST)/ 11:00 am Atlantic Standard Time (AST).  Eve-Lyne Perron. (Humboldt-Universität zu Berlin)  “Leibniz on animals’ awareness of unified objects: for or against a Cartesian, mechanistic approach?”

11:30 am EST/12:30 pm AST. Manuel Fasko (University of Basel), “ ‘The complicate being self’ – Mary Shepherd’s notion of the ‘self’ and the problem of individuating minds.”

1:00 pm EST/2:00 pm AST. Lunch break

1:30 pm EST/2:30 pm AST.  David Scott. (University of Victoria, Canada) “Ways of Talking about the Cartesian Will.”

3:00 pm EST/4:00 pm AST. Fabio Malfara. (The University of Western Ontario). “Cartesian Dualism and the Ens Per Se: Desgabets on the Substantial Union.”

Thursday, July 08.

10:00 am EST/11:00 am AST.  Todd De Rose. (The Ohio State University)

 “Natural Causes and Berkeley’s Divine Language Hypothesis”.

11:30 am EST/12:30 pm AST. Tom Holden. (University of California, Santa Barbara)  “The Meaning of Philo’s Reversal” 

1:00 pm EST/2:00 pm AST. Lunch break.

1:30 pm EST/2:30 pm AST. James Messina. (University of Wisconsin-Madison) “Look Ma, No Hands!: The Evolution of Kant’s Theory of Space Before Incongruent Counterparts.”

3:00 pm EST/4:00 pm AST. Curtis Sommerlatte (Florida State University)

“Productive Imagination and Abstract General Images: Tetens on the Formative Fictive Power’s Contribution to Human Cognition.”

Friday, July 09.

10:00 am EST/11:00 am AST. Anna Markwart (Nicolaus Copernicus University, Toruń, Poland) “Adam Smith and Sophie de Grouchy on love and children.”

11:30 am EST/12:30 pm AST. Getty L. Lustila. (Northeastern University) “Remorse and Moral Conflict in Sophie de Grouchy’s Letters on Sympathy”

1:00 pm EST/2:00 pm AST. Lunch break.

1:30 pm EST/2:30 pm AST.  (Presented in conjunction with the Friday Colloquium of the Philosophy Department of Dalhousie University.) Julia Jorati. (University of Massachusetts, Amherst) “Capitein on Natural Slavery and Human Equality.” 

3:00 pm EST/4:00 pm AST. Hope Sample. (Grand Valley State University)

“Anne Conway on Divine and Creaturely Freedom”

Contact Information.

Department of Philosophy: 902 494 3811 (office); email:

Organizer (Tom Vinci): 902 880 8919 (cell); 506 352 3275 (home); email:

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