The movement for ‘military preparedness’ in America and Britain gained tremendous momentum at the turn of the century. It assimilated the cult of manliness — the key public virtue, which allowed a person to claim possession of himself and a nation to reclaim possession of itself. An army was the means of marshalling a mass of people for regeneration. The symbol of a nation's preparedness to take control of its own soul was the readiness to bear arms. Although this movement (...) originated in the middle-class, Protestant cultures of the USA and England, its core ideas were adopted by many political movements. Affected by these ideas, as well as the formation of the Protestant Ulster Volunteers in 1913, a movement to reclaim Irish independence through the mass bearing of arms began in South and West Ireland in autumn 1914. Women were excluded from these Volunteer companies, but set up their own organization, Cumann na mBan, as an auxiliary to the men's. The Easter Rising in 1916 owed as much to older ideas of the coup d'état as new ideas of mass mobilization, but subsequent history recreated that Rising as the ‘founding’ moment of the Irish republic. It was not until mass conscription was threatened two years later that the mass of people were absorbed into the idea of an armed campaign against British rule. From 1919 to 1923, the reality of guerrilla-style war pressed people into a frame demanding discipline, secrecy, loyalty and a readiness to act as the prime nationalist virtues. The ideal form of relationship in war is the brotherhood, both as actuality and potent myth. The mythology of brotherhood creates its own myths of women (as not being there, and men not needing them) as well as creating the fear and the myth that rape is the inevitable expression of brotherhoods in action. Despite explicit anxiety at the time about the rape of Irish women by British soldiers, no evidence was found of mass rape, and that fear has disappeared into oblivion, throwing up important questions as to when rape is a weapon of war. The decade of war worsened the relationship of women to the political realm. Despite active involvement as ‘auxiliaries’ women's political status was permanently damaged by their exclusion as warriors and brothers, so much so that they disappear into the status of wives and mothers in the 1937 Irish Constitution. (shrink)

What is it to know someone? Epistemologists rarely take up this question, though recent developments make such inquiry possible and desirable. This paper advances an account of how such interpersonal knowledge goes beyond mere propositional and qualitative knowledge about someone, giving a central place to second-personal treatment. It examines what such knowledge requires, and what makes it distinctive within epistemology as well as socially. It assesses its theoretic value for several issues in moral psychology, epistemic injustice, and philosophy of mind. (...) And it offers an account of the complex content in play if interpersonal knowledge is to be understood in terms of its mental states and their functions. (shrink)

Assertion is governed by an epistemic norm requiring knowledge. This idea has been hotly debated in recent years, garnering attention in epistemology, philosophy of language, and linguistics. This chapter presents and extends the main arguments in favor of the knowledge norm, from faulty conjunctions, several conversational patterns, judgments of permission, excuse, and blame, and from showing how. (Paired with a chapter by Peter J. Graham and Nikolaj J. L. L. Pedersen, "Knowledge is Not Our Norm of Assertion.").

Encyclopedia entry covering the growing literature on the Knowledge Norm of Assertion (and its rivals), the Knowledge Norm of Action (and pragmatic encroachment), the Knowledge Norm of Belief, and the Knowledge Norm of Disagreement.

What is the relationship between lying, belief, and knowledge? Prominent accounts of lying define it in terms of belief, namely telling someone something one believes to be false, often with the intent to deceive. This paper develops a novel account of lying by deriving evaluative dimensions of responsibility from the knowledge norm of assertion. Lies are best understood as special cases of vicious assertion; lying is the anti-paradigm of proper assertion. This enables an account of lying in terms of knowledge: (...) roughly, lying is telling someone something you know ain't so. (shrink)

John N. Williams (1994) and Matthew Weiner (2005) invoke predictions in order to undermine the normative relevance of knowledge for assertions; in particular, Weiner argues, predictions are important counterexamples to the Knowledge Account of Assertion (KAA). I argue here that they are not true counterexamples at all, a point that can be agreed upon even by those who reject KAA.

If knowledge is sensitive to practical stakes, then whether one knows depends in part on the practical costs of being wrong. When considering religious belief, the practical costs of being wrong about theism may differ dramatically between the theist (if there is no God) and the atheist (if there is a God). This paper explores the prospects, on pragmatic encroachment, for knowledge of theism (even if true) and of atheism (even if true), given two types of practical costs: namely, by (...) holding a false belief, or by missing out on a true belief. These considerations set up a more general puzzle of epistemic preference when faced with the choice between two beliefs, only one of which could become knowledge. (shrink)

What individuates the speech act of prediction? The standard view is that prediction is individuated by the fact that it is the unique speech act that requires future-directed content. We argue against this view and two successor views. We then lay out several other potential strategies for individuating prediction, including the sort of view we favor. We suggest that prediction is individuated normatively and has a special connection to the epistemic standards of expectation. In the process, we advocate some constraints (...) that we think a good theory of prediction should respect. (shrink)

This book examines a main theme in religious epistemology, namely, the possibility of knowledge of God. Most often philosophers consider the rationality or justification of propositional belief about God, particularly beliefs about the existence and nature of God; and they will assess the conditions under which, if there is a God, such propositional beliefs would be knowledge, particularly in light of counter-evidence or the availability of religious disagreement. This book surveys such familiar areas, then turns toward newer and less-developed terrain: (...) interpersonal epistemology, namely what it is to know another person. It then explores the prospects for understanding what it might take to know God relationally, the contours of which are significant for many theistic traditions. (shrink)

In this paper, I argue that the supposition of divine omnipotence entails a contradiction: omnipotence both must and must not be intrinsic to God. Hence, traditional theism must be rejected. To begin, I separate out some theoretical distinctions needed to inform the discussion. I then advance two different arguments for the conclusion that omnipotence must be intrinsic to God; these utilise the notions of essence and aseity. Next, I argue that some necessary conditions on being omnipotent are extrinsic, and that (...) this means omnipotence cannot be intrinsic to God. I consider three different ways of resolving this conflict, but contend that each is unsuccessful. Before concluding, I explain why the type of strategy used to resolve the traditional paradoxes of omnipotence cannot be successfully employed against the paradox presented here. (shrink)

Epistemologists focus primarily on cases of knowledge, belief, or credence where the evidence which one possesses, or on which one is relying, plays a fundamental role in the epistemic or normative status of one's doxastic state. Recent work in epistemology goes beyond the evidence one possesses to consider the relevance for such statuses of evidence which one does not possess, particularly when there is a sense in which one should have had some evidence. I focus here on Sanford Goldberg's approach (...) ("Should Have Known," Synthese, forthcoming; and "On the Epistemic Significance of Evidence You Should Have Had," Episteme 2016, this issue); but the discussion will interest anyone working on epistemic defeat. (shrink)

Linda Zagzebski's "Epistemic Authority" (Oxford University Press, 2012) brings together issues in social epistemology with topics in moral and political philosophy as well as philosophy of religion. In this paper I criticize her discussion of self-trust and rationality, which sets up the main argument of the book; I consider how her view of authority relates to some issues of epistemic authority in testimony; and I raise some concerns about her treatment of religious epistemology and religious authority in particular.

Discussion of the role which religious experience can play in warranting theistic belief has received a great deal of attention within contemporary philosophy of religion. By contrast, the relationship between experience and atheistic belief has received relatively little focus. Our aim in this paper is to begin to remedy that neglect. In particular, we focus on the hitherto under-discussed question of whether experiences of God’s absence can provide positive epistemic status for a belief in God’s nonexistence. We argue that there (...) is good reason to accept an epistemic parity between experiences of God’s presence and experiences of God’s absence. (shrink)

Purpose Existing algorithms for predicting suicide risk rely solely on data from electronic health records, but such models could be improved through the incorporation of publicly available socioeconomic data – such as financial, legal, life event and sociodemographic data. The purpose of this study is to understand the complex ethical and privacy implications of incorporating sociodemographic data within the health context. This paper presents results from a survey exploring what the general public’s knowledge and concerns are about such publicly available (...) data and the appropriateness of using it in suicide risk prediction algorithms. Design/methodology/approach A survey was developed to measure public opinion about privacy concerns with using socioeconomic data across different contexts. This paper presented respondents with multiple vignettes that described scenarios situated in medical, private business and social media contexts, and asked participants to rate their level of concern over the context and what factor contributed most to their level of concern. Specific to suicide prediction, this paper presented respondents with various data attributes that could potentially be used in the context of a suicide risk algorithm and asked participants to rate how concerned they would be if each attribute was used for this purpose. Findings The authors found considerable concern across the various contexts represented in their vignettes, with greatest concern in vignettes that focused on the use of personal information within the medical context. Specific to the question of incorporating socioeconomic data within suicide risk prediction models, the results of this study show a clear concern from all participants in data attributes related to income, crime and court records, and assets. Data about one’s household were also particularly concerns for the respondents, suggesting that even if one might be comfortable with their own being used for risk modeling, data about other household members is more problematic. Originality/value Previous studies on the privacy concerns that arise when integrating data pertaining to various contexts of people’s lives into algorithmic and related computational models have approached these questions from individual contexts. This study differs in that it captured the variation in privacy concerns across multiple contexts. Also, this study specifically assessed the ethical concerns related to a suicide prediction model and determining people’s awareness of the publicness of select data attributes, as well as which of these data attributes generated the most concern in such a context. To the best of the authors’ knowledge, this is the first study to pursue this question. (shrink)

It is commonly agreed that so-called echo chambers and epistemic bubbles, associated with social media, are detrimental to liberal democracies. Drawing on John Rawls’s political liberalism, we offer a novel explanation of why social media platforms amplifying echo chambers and epistemic bubbles are likely contributing to the violation of the democratic norms connected to the ideal of public reason. These norms are clarified with reference to the method of (full) reflective equilibrium, which we argue should be cultivated as a civic (...) virtue in the context of political justification. The paper demonstrates how epistemic bubbles and echo chambers are likely to be detrimental to the disposition to follow the method of reflective equilibrium in the political context. Based on this diagnosis the paper highlights the need for interventions that help cultivate reflective equilibrium as a civic virtue and the need for corresponding interdisciplinary research. (shrink)

Recent decades have seen a fertile period of theorizing within mainstream epistemology which has had a dramatic impact on how epistemology is done. Investigations into contextualist and pragmatic dimensions of knowledge suggest radically new ways of meeting skeptical challenges and of understanding the relation between the epistemological and practical environment. New insights from social epistemology and formal epistemology about defeat, testimony, a priority, probability, and the nature of evidence all have a potentially revolutionary effect on how we understand our epistemological (...) place in the world. Religion is the place where such rethinking can potentially have its deepest impact and importance. Yet there has been surprisingly little infiltration of these new ideas into philosophy of religion and the epistemology of religious belief. -/- Knowledge, Belief, and God incorporates these myriad new developments in mainstream epistemology, and extends these developments to questions and arguments in religious epistemology. The investigations proposed in this volume offer substantial new life, breadth, and sophistication to issues in the philosophy of religion and analytic theology. They pose original questions and shed new light on long-standing issues in religious epistemology; and these developments will in turn generate contributions to epistemology itself, since religious belief provides a vital testing ground for recent epistemological ideas. (shrink)

Studies on surrogate motherhood have mostly explored paid arrangements through the lens of a contract model, as clinical work or as a maternal identity-building project. Turning to the under-examined case of unpaid, so-called altruistic surrogate motherhood and based on an analysis of interviews with women who had been unpaid surrogate mothers in a full gestational surrogacy with a friend or relative in Canada, the United States or Australia, this article explores altruistic surrogate motherhood as relational work. It argues that this (...) form of surrogate motherhood within close interpersonal relations can be conceptualised through the relational work involved in hosting a child for the intended parents. The article explores how relational work in this context implies an embodied, asymmetrical and far-reaching sense of responsibility that surrogate mothers describe as characteristic of their surrogacy experience. In this way, the article sheds light on feminist concerns about surrogacy as an embodied and objectifying work of women while at the same time illuminating how surrogate mothers respond to the intended parents in light of their pre-surrogacy relationship, how meanings are negotiated by them and how relationships are managed during the pregnancy. (shrink)

This study seeks to understand the ways in which men who pledge sexual abstinence until marriage negotiate and assert masculine identities before and after marriage. Using longitudinal qualitative data, this work traces the ways in which men who pledge abstinence until marriage manage a tension between both “sacred” and “beastly” discourses surrounding sexuality. The situational and interactional gendered practices of these men highlight their attempts to resolve the incongruity between practices of sexual purity and hegemonic definitions of masculinity. I argue (...) that a decision to pledge sexual abstinence until marriage is an example of hybrid masculinities in that the postmarriage transition to a more hegemonically masculine status suggests that such practices are not challenging current gendered systems of power and inequality. These findings underscore the potential fallacy in using cross-sectional data to illustrate changes in gender relations, and demonstrate the importance of incorporating life course perspectives when theorizing masculinities. (shrink)

The recent expansion of online genetic-genealogical networks has been hailed as a development that could break racial taboos in the United States by providing irrefutable evidence of the myriad historical and genetic links—many originating in slavery—connecting white and black families. These predictions are countered, however, by a scholarly literature on “white ignorance,” defined as an active historical project that works to prevent privileged groups from apprehending their links to, and positionality within, systems of racial oppression. This paper mobilizes concepts from (...) the fields of agnotology and epistemic ethics to assess how far genetic-genealogical technologies can contribute to redressing racialized epistemic inequities between slave and slaveholder descendants, by inducing the latter to respond to the former’s kinship claims and give access to data that could help reconstruct their linked family histories. Drawing on ethnographic and interview data that foreground the experiences of African American genealogists, the study outlines the structural and affective dimensions that have converged to enable white ignorance regarding genealogies of slavery and discusses ethical and technical solutions proposed by genealogical practitioners to redress the racialized power dynamics that continue to condition access to, and public acceptance of, family history knowledge relating to slavery. (shrink)

It is usually supposed that the Dirac and radiation equations predict that the phase of a fermion will rotate through half the angle through which the fermion is rotated, which means, via the measured dynamical and geometrical phase factors, that the fermion must have a half-integral spin. We demonstrate that this is not the case and that the identical relativistic quantum mechanics can also be derived with the phase of the fermion rotating through the same angle as does the fermion (...) itself. Under spatial rotation and Lorentz transformation the bispinor transforms as a four-vector like the potential and Dirac current. Previous attempts to provide this form of transformational behavior have foundered because a satisfactory current could not be derived.(14). (shrink)

One of the predominant debates in AI Ethics is the worry and necessity to create fair, transparent and accountable algorithms that do not perpetuate current social inequities. I offer a critical analysis of Reuben Binns’s argument in which he suggests using public reason to address the potential bias of the outcomes of machine learning algorithms. In contrast to him, I argue that ultimately what is needed is not public reason per se, but an audit of the implicit moral assumptions of (...) societies within which algorithms are built and applied. Public justification is appealing since it offers us the possibility to align the decision-making outcomes of the algorithm with the core moral values of stakeholders within a constitutional democratic society. My concern is that the common moral principles that form the foundation of public reason are not necessarily neutral, as they still express specific moral ideals and normative standards even if there is moral agreement by society as a whole, or among different stakeholders within society. Appealing to such normative standards may thus still lead to algorithmic outcomes being biased as common moral values may very well still be discriminatory even though they are formed from a consensus, and even if public reason is applied as a kind of filter for potential algorithmic outcomes. Hence, I argue that these implicit moral norms within society that we take as a given in public reasoning, need to be audited from generation to generation in order to effectively mitigate potential algorithmic bias. (shrink)

The lottery and preface paradoxes pose puzzles in epistemology concerning how to think about the norms of reasonable or permissible belief. Contextualists in epistemology have focused on knowledge ascriptions, attempting to capture a set of judgments about knowledge ascriptions and denials in a variety of contexts (including those involving lottery beliefs and the principles of closure). This article surveys some contextualist approaches to handling issues raised by the lottery and preface, while also considering some of the difficulties encountered by those (...) approaches. (shrink)

In this important book, Jennifer Scuro's lived experience presents a challenge to common ideas and assumptions about motherhood, femininity, and anti-abortion politics, as well as to the familiar content and form of philosophy. It is centered on an intensely personal, 176-page graphic novel that details the vivid aspects of Scuro's own miscarriage. Her experience serves as a philosophical allegory, challenging neoliberal and ableist assumptions that presume normalcy, expect results, and promise the false freedom of choice. Initially fitting the script of (...) "normal" motherhood and femininity, Scuro's experience brought her to the "razor's edge" of her cisgender, white privilege. The cutting truth of her story is that... (shrink)

One of a handful of texts written by Sarah Kofman in the interim between the publication of her Explosion, a 700-page analysis of Ecce Homo, and her sudden death in 1994, ‘And Yet It Q...

Perlo's engagement with the complex and ambiguous relationship between Marxism (and, more broadly, the socialist traditions) and the moral status of animals is very much to be welcomed. This sort of engagement is valuable for three main reasons. First, the more narrowly focused social movement activitywhether committed to animal rights, social justice in the workplace, or advancement for womenis liable to cut itself off from critical insights created in the context of other movements. I became aware of this, particularly during (...) the 1980s in relation to radical green politics, as both deepening and widening the already existing socialist case against neo-liberal capitalism, just as the women's liberation movement had done a decade or more earlier. Second, this sort of analysis is valuable because without it "single-issue" movements run a serious risk of advancing the claims of their own preferred social group at the cost of (usually unknowingly and unintentionally) deepening the oppression or exploitation of other groups. Third, where radical social movements campaign for changes that conflict with the interests of wealthy and powerful interests, and are committed to democratic values, they need to be able to bring public opinion with them. Single-issue movements rarely can do this on their own: Broad-based coalitions are needed. Moreover, the sources of radical thought and the range of justified grievances are now so diverse that the notion of a single, unified political party as the centralized vehicle of change is no longer viable (if it ever was). So, the broadly based coalition has to be diverse and difference-respecting. But can it be this while still maintaining enough unity of purpose and coordination of its actions to be effective? ABSTRACT FROM AUTHOR Copyright of Society & Animals is the property of Brill Academic Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to alls); Perlo's engagement with the complex and ambiguous relationship between Marxism (and, more broadly, the socialist traditions) and the moral status of animals is very much to be welcomed. This sort of engagement is valuable for three main reasons. First, the more narrowly focused social movement activitywhether committed to animal rights, social justice in the workplace, or advancement for womenis liable to cut itself off from critical insights created in the context of other movements. I became aware of this, particularly during the 1980s in relation to radical green politics, as both deepening and widening the already existing socialist case against neo-liberal capitalism, just as the women's liberation movement had done a decade or more earlier. Second, this sort of analysis is valuable because without it "single-issue" movements run a serious risk of advancing the claims of their own preferred social group at the cost of (usually unknowingly and unintentionally) deepening the oppression or exploitation of other groups. Third, where radical social movements campaign for changes that conflict with the interests of wealthy and powerful interests, and are committed to democratic values, they need to be able to bring public opinion with them. Single-issue movements rarely can do this on their own: Broad-based coalitions are needed. Moreover, the sources of radical thought and the range of justified grievances are now so diverse that the notion of a single, unified political party as the centralized vehicle of change is no longer viable (if it ever was). So, the broadly based coalition has to be diverse and difference-respecting. But can it be this while still maintaining enough unity of purpose and coordination of its actions to be effective? ABSTRACT FROM AUTHOR Copyright of Society & Animals is the property of Brill Academic Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:464 Feminist Studies 44, no. 2. © 2018 by Feminist Studies, Inc. Claire Raymond and Sarah Corse A Distorting Mirror: Educational Trajectory After College Sexual Assault This article focuses on the broad and specific impacts of college sexual assault on student-survivors’ academic performance, academic trajectory, and their sense of self in relation to the university community. We frame this study with, and relate our findings to, the historic (...) and theoretical literatures that provide the context for this essay, including the large and burgeoning literature on the sexual assault of women college students and recent studies analyzing the role of fraternities in sexual assault, students’ fears and perceptions about college assault, bystander intervention training, and survivors’ grade-point averages after assault.1 Our study also builds on the history of feminist resistance to rape, feminist writings about rape, and campus activism against rape, with the 1. Cortney Franklin, Leana Allen Bouffard, and Travis C. Pratt, “Sexual Assault on the College Campus: Fraternity Affiliation, Male Peer Support, and Low Self-Control,” Criminal Justice and Behavior 39, no. 11 (2012): 1457– 80; Christine A. Gidycz, John R. McNamara, and Katie M. Edwards, “Women ’s Risk Perception and Sexual Victimization: A Review of the Literature,” Aggression and Violent Behavior 11, no. 5 (2006): 441–56; Jennifer Katz and Jessica Moore, “Bystander Education Training for Campus Sexual Assault Prevention: An Initial Meta-Analysis,” Violence and Victims 28, no. 6 (2013): 1054–67; Douglas W. Pryor and Marion R. Hughes, “Fear of Rape among College Women: A Social Psychological Analysis,” Violence and Victims 28, no. 3 (2013): 443–65; Carol E. Jordan, Jessica L. Combs, and Gregory T. Smith, “An Exploration of Sexual Victimization and Academic Performance among College Women,” Trauma, Violence, & Abuse 15, no. 3 (2014): 191–200. Claire Raymond and Sarah Corse 465 goal of shedding light on one aspect of the problem. Groundbreaking (and in some cases controversial) works analyzing the cultures of rape, such as Susan Brownmiller’s Against Our Will and Peggy Sanday’s “The Socio-Cultural Context of Rape” (in which Sanday creates the concept of the rape-producing culture—a concept that is central to our argument in this essay), found immediate reception with feminist activists of the 1970s and early 1980s.2 Mary Koss’s work regarding the scope of rape in college settings is also foundational to our study of campus rape.3 Susan Estrich, Catharine MacKinnon, and other feminist theorists in the mid-1980s developed critical apparatuses to shift the understanding of rape, providing a feminist framework wherein rape is interpreted as violence committed against a woman—in opposition to the patriarchal argument that rape is caused by a woman’s actions or is the product of her distortion of events after the fact.4 Angela Davis and bell hooks were deeply influential in framing understandings of the racial and racist aspects of feminist discussions of rape, while legal scholar Sarah Deer has more recently broadened understandings of the racialized discourse of rape, and Lisa Wade has written on twenty-first century hookup culture and the ways that this social landscape promulgates rates of maleon -female rape that are significantly higher on college campuses than in the general population.5 2. Peggy Reeves Sanday, “The Socio-Cultural Context of Rape: A Cross-Cultural Study,” Journal of Social Issues 37, no. 4 (1981): 5–27; Susan Brownmiller, Against Our Will: Men, Women and Rape (New York: Penguin Books, 1976). 3. Mary P. Koss, Christine A. Gidycz, and Nadine Wisniewski, “The Scope of Rape: Incidence and Prevalence of Sexual Aggression and Victimization in a National Sample of Higher Education Students,” Journal of Consulting and Clinical Psychology 55, no. 2 (1987): 162–70. 4. Susan Estrich, Real Rape: How the Legal System Victimizes Women Who Say No (Cambridge, MA: Harvard University Press, 1988); Duncan Chappell, Robley Geis, and Gilbert Geis, eds., Forcible Rape: The Crime, the Victim and the Offender (New York: Columbia University Press, 1977). 5. Angela Davis, “Rape, Racism, and the Myth of the Black Rapist,” in her Women, Race, and Class (New York: Vintage Books, 1983), 172–201; bell hooks, Feminist Theory: From Margin to Center (Boston: South End Press, 1984); Sarah Deer, The Beginning and End... (shrink)

This essay examines Harriet Jacobs’s Incidents in the Life of a Slave Girl (1861) in light of new archival findings on the medical practices of Dr. James Norcom (Dr. Flint in the narrative). While critics have sharply defined the feminist politics of Jacobs’s sexual victimization and resistance, they have overlooked her medical experience in slavery and her participation in reform after escape. I argue that Jacobs uses the rhetoric of a woman-led health reform movement underway during the 1850s to persuade (...) her readers to end slavery. This essay reconstructs both contexts, revealing that Jacobs links enslaved women’s physical and sexual vulnerability with her female readers’ fears of male doctors’ threats to modesty and of their standard bleed-and-purge treatments. Jacobs illustrates that slavery damages women’s health as much as heroic medicine, and thus merits the political activism of her readers. Specifically, Jacobs dramatizes her conflicts with the rapacious physician-master at moments that are crucial to women’s health: marriage, pregnancy, childbirth, and motherhood. Ultimately, this essay advances a new understanding of the role of health reform in social change: it galvanized other movements such as women’s rights and abolition, particularly around issues of bodily autonomy for women and African Americans. (shrink)

Sarah A. Mattice develops a comparative intervention in contemporary metaphilosophy. Drawing on resources from hermeneutics, cognitive linguistics, aesthetics, and Chinese philosophy, she explores how philosophical language is deeply intertwined with the definition and practice of the discipline.