This collection of essays presents new work on women’s contribution to philosophy between the Renaissance and the mid-eighteenth century. They bring a new perspective to the history of philosophy, by highlighting women’s contributions to philosophy and testifying to the rich history of women’s thought in this period. By showing that women were active in many branches of philosophy (metaphysics, science, political philosophy cosmology, ontology, epistemology) the book testifies to the rich history of women’s thought across Europe in this period. The scope of the collection is international, both in terms of the philosophers represented and the contributors themselves from Britain and North America, but also from continental Europe and from as far afield as Australia and Brazil. The philosophers discussed here include both figures who have recently come to be better known (Elisabeth of Bohemia, Anne Conway, Mary Astell, Catharine Trotter Cockburn, Emilie du Châtelet), and less familiar figures (Moderata Fonte, Lucrezia Marinella Arcangela Tarabotti, Tullia d’Aragona, Madame Deshoulières, Madame de Sablé, Angélique de Saint-Jean Arnauld d’Andilly, Oliva Sabuco, Susanna Newcome). The chapters in this book were originally published as a special issue of the British Journal for the History of Philosophy.

aspirations, the rise of western monasticism was the most note worthy event of the early centuries. The importance of monasteries cannot be overstressed as sources of spirituality, learning and auto nomy in the intensely masculinized, militarized feudal period. Drawing their members from the highest levels of society, women's monasteries provided an outlet for the energy and ambition of strong-willed women, as well as positions of considerable authority. Even from periods relatively inhospitable to learning of all kinds, the memory has been preserved of a good number of women of education. Their often considerable achievements and influence, however, generally lie outside even an expanded definition of philo sophy. Among the most notable foremothers of this early period were several whose efforts signal the possibility of later philosophical work. Radegund, in the sixth century, established one of the first Frankish convents, thereby laying the foundations for women's spiritual and intellectual development. From these beginnings, women's monasteries increased rapidly in both number and in fluence both on the continent and in Anglo-Saxon England. Hilda (d. 680) is well known as the powerful abbsess of the double monastery of Whitby. She was eager for knowledge, and five Eng lish bishops were educated under her tutelage. She is also accounted the patron of Caedmon, the first Anglo-Saxon poet of religious verse. The Anglo-Saxon nun Lioba was versed in the liberal arts as well as Scripture and canon law.

aspirations, the rise of western monasticism was the most note worthy event of the early centuries. The importance of monasteries cannot be overstressed as sources of spirituality, learning and auto nomy in the intensely masculinized, militarized feudal period. Drawing their members from the highest levels of society, women's monasteries provided an outlet for the energy and ambition of strong-willed women, as well as positions of considerable authority. Even from periods relatively inhospitable to learning of all kinds, the memory has been preserved of a good number of women of education. Their often considerable achievements and influence, however, generally lie outside even an expanded definition of philo sophy. Among the most notable foremothers of this early period were several whose efforts signal the possibility of later philosophical work. Radegund, in the sixth century, established one of the first Frankish convents, thereby laying the foundations for women's spiritual and intellectual development. From these beginnings, women's monasteries increased rapidly in both number and in fluence both on the continent and in Anglo-Saxon England. Hilda (d. 680) is well known as the powerful abbsess of the double monastery of Whitby. She was eager for knowledge, and five Eng lish bishops were educated under her tutelage. She is also accounted the patron of Caedmon, the first Anglo-Saxon poet of religious verse. The Anglo-Saxon nun Lioba was versed in the liberal arts as well as Scripture and canon law.

aspirations, the rise of western monasticism was the most note worthy event of the early centuries. The importance of monasteries cannot be overstressed as sources of spirituality, learning and auto nomy in the intensely masculinized, militarized feudal period. Drawing their members from the highest levels of society, women's monasteries provided an outlet for the energy and ambition of strong-willed women, as well as positions of considerable authority. Even from periods relatively inhospitable to learning of all kinds, the memory has been preserved of a good number of women of education. Their often considerable achievements and influence, however, generally lie outside even an expanded definition of philo sophy. Among the most notable foremothers of this early period were several whose efforts signal the possibility of later philosophical work. Radegund, in the sixth century, established one of the first Frankish convents, thereby laying the foundations for women's spiritual and intellectual development. From these beginnings, women's monasteries increased rapidly in both number and in fluence both on the continent and in Anglo-Saxon England. Hilda (d. 680) is well known as the powerful abbsess of the double monastery of Whitby. She was eager for knowledge, and five Eng lish bishops were educated under her tutelage. She is also accounted the patron of Caedmon, the first Anglo-Saxon poet of religious verse. The Anglo-Saxon nun Lioba was versed in the liberal arts as well as Scripture and canon law.

The present book contextualizes Du Châtelet’s contribution to the philosophy of her time. The editor offers this tribute to an Époque Émiliennee as a collection of innovative papers on Emilie Du Châtelet’s powerful philosophy and legacy. Du Châtelet was an outstanding figure in the era she lived in. Her work and achievements were unique, though not an exception in the 18th century, which did not lack outstanding women. Her personal intellectual education, her scholarly network and her mental acumen were celebrated in her time, perceiving her to have “multiplied nine figures by nine figures in her head”. She was able to gain access to institutions which were normally denied to women. To call an epoch an Époque Émilienne may be seen as daring and audacious, but it will not be the last time if we continue to bring women philosophers back into the memory of the history of philosophy. The contributors paid attention to the philosophical state of the art, which forms the background to Du Châtelet’s philosophy. They follow the transformation of philosophical concepts under her pen and retrace the impact of her ideas. The book is of interest to scholars working in the history of philosophy as well as in gender studies. It is of special interest for scholars working on the 18th century, Kant, Leibniz, Wolff, Newton and the European Enlightenment.

This book introduces methodological concepts aimed at including women in the canon of the history of philosophy. The history of women philosophers is as long and strong as the history of philosophy, and this holds true not only for the European tradition, as the research of women philosophers of the past shows. The phenomenon of ignoring and excluding women in 19th and 20th century views on the history of philosophy was a result of the patriarchal tradition that ostracized women in general. In this book, leading feminist philosophers discuss methodologies for including women thinkers in the canon and curricula of philosophy. How does the recovery of women thinkers and their philosophies change our view of the past, and how does a different view of the past affect us in the present? Studying a richer and more pluralistic history of philosophy presents us with worlds we have never entered and have never been able to approach. This book will appeal to philosophers and intellectual historians wanting to view the history of philosophy in a new light and who are in favor of an inclusive perspective on that history.