Charlotte Witt

There is a surprising number of deformed animal kinds mentioned in Aristotle’s biological works. The number is surprising because, according to the standard understanding of deformed animals in Aristotle, it should be zero. And the number is significant because there are just too many deformed kinds at too many classificatory levels mentioned in too many works to dismiss them as a minor aberration or as an infiltration of folk belief into biology proper. This paper has two goals. The first is to develop an interpretation of deformed animal kinds in Aristotle, which focuses on the meaning of deformity applied to kinds. To my knowledge there is no adequate interpretation of the meaning of deformity applied to kinds in the scholarly literature

Aristotle's doctrines about accidental predication, Accidental identity, Etc., Can be understood as an attempt to state the same view as russell put forward in his theory of descriptions. "a" is predicated accidentally of b when "a to b" has the sense "something that is a is b." this permits scope distinctions which can solve puzzles like that of the masked man, And sophisms involving tense. Aristotle's claim that accidental being is akin to nonexistence resembles russell's account of the present king of france as a logical fiction

The tradition of Western philosophy—in particular, the ideals of reason and objectivity—has come down to us from white males, nearly all of whom are demonstrably sexist, even misogynist. What are the implications of this fact for contemporary feminists working within this tradition? Is this tradition so imbued with patriarchy that it is impossible for feminists to work on the same problems or to use the same tools? Or can feminists remain feminists while helping themselves to the philosophical tradition?In this splendidly provocative volume, thirteen feminist theorists of many different persuasions address these questions. The chapters touch on many historical figures as well as many contemporary modes of thought, but a common theme running through them all is the question of whether there is a place for the traditional ideals of objectivity and rationality in a committed feminist view of philosophy and of the world.A Mind of One's Own stands as testimony to the variety, vigor, and vitality of current feminist philosophy. It will be essential reading and an essential reference for philosophers as well as for all scholars and students concerned about the nature of knowledge and our pursuit of it.

This book develops an account of what substance is in terms of the notion of independence. As the authors note, there is a tradition of defining substance as independent that begins with Aristotle. But what notion of independence can provide an adequate definition of substance? The authors find traditional attempts to define independence, including Aristotle’s, inadequate on a number of grounds, and they propose an alternative account. As a preface to this undertaking, the authors consider and reject a number of standard objections to their project, and as an afterword, they argue that the notion of spiritual substance is as intelligible as the notion of material substance.

“How can it be that the female is both functional and a failure?”. Sophia Connell’s response comes in the form of a careful, thorough, and philosophically sensitive interpretation of Aristotle’s treatise on animal generation. By pursuing the topic of what Aristotle says about female animals and their role in reproduction, Connell casts light into many difficult corners of his theory: What does it mean to say that the male is the “hê archê [tês] kinêseos” of the generation? How should we think of the motions in the semen that “construct” the embryo? Are these motions the same? According to Connell, they are not. The efficient cause of the generation is the male; he is the origin...

The past twenty five years have seen an explosion of feminist writing on the philosophical canon, a development that has clear parallels in other disciplines like literature and art history. Since most of the writing is, in one way or another, critical of the tradition, a natural question to ask is: Why does the history of philosophy have importance for feminist philosophers? This question assumes that the history of philosophy is of importance for feminists, an assumption that is warranted by the sheer volume of recent feminist writing on the canon. This entry explores the different ways that feminist philosophers are interacting with the Western philosophical tradition