Ruth Edith Hagengruber

This article is the text of a Plenary Session lecture presented at the World Congress of Philosophy, Rome, 2024. In it I argue that archaeological evidence shows that the first written philosophy originated not in Greece, India, or China as is commonly believed, but, in Sumer, Mesopotamia, approximately 2600 BCE. The author, En Hedu’Anna, was a woman. I describe four writings by her, distinguish her views from then-prevailing Mesopotamian views about a variety of philosophic concepts and topics. I discuss her contributions to cosmology, scientific method, philosophy of religion, and principles of justice, amongst others. I relate her views on the just treatment of prisoners of war, transgenderism, and other seemingly contemporary philosophical issues. Lastly, I summarize evidence for what today would be called her Curriculum Vitae and her Impact Factor.

This text provides a dual portrait of two Croatian women philosophers, Elza Kučera and Ivana Rossi, who were related to each other, by exploring their contributions to philosophy and psychology. Kučera’s opus is far more extensive than Rossi’s: while Kučera left behind around 13,000 papers, Rossi’s output is limited to a doctoral dissertation, a short academic text, and a translation. Methodologically, Kučera followed a combination of philosophical concept analysis with experimental approach influenced by Wundt’s psychology. Rossi, on the other hand, focused on philosophical and psychological discussions aligned with Bergson’s intuitionalist psychology, showing little interest in experimental methods. The purpose of this portrait is to highlight the significance of both philosophers in the history of philosophy and psychology in Croatia. The text aims to promote recognition of these women and their contributions to the intellectual history of Croatia, particularly in the context of women’s history in philosophy.

Three nuns from the Jansenist convent of Port-Royal illustrate the type of philosophical reflection which can emerge within a theological itinerary. Jacqueline Pascal (1615–1661) sketches the philosophy of education which guided the convent school she directed. The teaching nun exercises authority as the theologian and spiritual director for the students she meets in periodic tutorials. Agnès Arnauld (1593–1672) analyzes the moral virtues which the nun must cultivate in terms of her fundamental relationships. Angélique de Saint-Jean Arnauld d’Andilly (1624–1688) develops an epistemological theory in which the social context of the act of doubting is highlighted.

Both Antoinette Brown-Blackwell and Mary Whiton Calkins pursued an interest in the metaphysical nature of individuality and the self. Their perspectives, however, differed greatly: while Calkins’s perspective was influenced by psychology, Brown-Blackwell’s was influenced by physics. What formed the theoretical basis of their perspectives also differed: for Brown-Blackwell energy is what is ultimate in the universe, God being energy itself; for Calkins absolute personalism is what is ultimate in the universe, God being Absolute Person. Their understanding of the nature of the universe as changing and relational notions as well as their notions of the nature of individuality moved philosophy forward in new directions. Brown-Blackwell’s theory in considering the universe in terms of vibrations and field, moved philosophy in the direction of new physics. In her conception of humanity as soma, she re-directed the theory of conservation of matter to mean soma or mind-body unity, i.e., soul as well as body, “conserved” as “eternal” matter. Calkins, in conceiving the universe as personal, and humanity as essentially communicative, re-directed philosophical theory toward psycho-philosophical theory. Thus, in presenting these metaphysical theories, Calkins and Brown-Blackwell were presciently preparing thought for the twentieth and twenty-first centuries.

This article is a brief introduction and overview of my research project on Donna J. Haraway. The aim of this project is to examine how existing boundaries can be dissolved and address grievances in science and research. These grievances impact the image of society and the body and can be clearly located in patriarchal culture. To this end, the work of the American biologist and philosopher Donna J. Haraway will be examined, and examples of deconstructing scientific objects will be sought that question previous dualisms and boundaries drawn by patriarchal actions. Furthermore, this project aims to show where patriarchal scientific and social culture has failed and what approaches can help to replace these problematic valuations, patterns of discrimination and exclusion with a more open and value-free cultural and scientific practice. Part of this research are the examples of various “modest witnesses”, that ‘ebel’ against patriarchal science in various ways to show what is going wrong in science and society.

This article compares Arendt’s and Aquinas’ views on thinking and willing, in order to prepare the ground for a comparison of their respective understandings of judging and justice. It takes its point of departure in Arendt’s attention to Aquinas in her last unfinished work, The Life of the Mind. Contrary to expectations, Arendt’s rejection of the ‘two-world theory’ does not inform her dealings with Aquinas directly. Far from criticising his metaphysics, she expresses admiration for his metaphysical construction of the world. Her discontent, in contrast, concerns what she identifies as a lack of respect for human dignity, in that this idea in Aquinas disallows for human action (as she understands it) to form part of it. As indeed human action arguably for Aquinas respects human dignity only when this action is good, we shall argue that their different perspectives on human action, the world and the good determine how their understandings of human dignity relate to each other.

Mary Ellen Waithe is the world-famous author of the groundbreaking four-volume work “A History of Women Philosophers”, which was published by Kluwer in Dordrecht between 1987 and 1995. Demonstrating the continuity from ancient to contemporary women philosophers, Waithe pioneered the field of study on women philosophers, demonstrating the tradition of European and Western and non-Western women’s philosophy over more than four thousand years. This project greatly advanced the recognition of the history of women philosophers and has made an unparalleled contribution to relevant research to this day.This commemorative publication serves to pay due tribute to the research of Mary Ellen Waithe and to remember how she unveiled the history of the writings of women philosophers from the beginning considering both Western and global viewpoints. The presented tribute is written from a very limited perspective. It is a tribute from a friend and colleague who has worked with Mary Ellen Waithe for more than 20 years. My personal encounter with Mary Ellen, therefore, is also a part of this kind of personal tribute which I would like to express in this publication.

Helle Lambridis (1896–1970) was a philosopher from Greece whose work spans various philosophical fields. This paper focuses on her moral-political philosophy, specifically her theory of justice for the state, as unfolded in the final chapter of her unfinished posthumous work Fantasia Philosophica (Λαμπρίδη, Ακαδημία Αθηνών, Κέντρον Ερεύνης της Ελληνικής Φιλοσοφίας, 2021). In this chapter, among others, Lambridis defends the moral principle of the survival of the human species as the basis for addressing matters of justice both within states and globally and attempts to derive all state’s laws from this principle. The attempt remains incomplete, yet this paper argues that the chapter provides sufficient material to outline her theory of justice for the state. It is divided into four parts: the first explores Lambridis’ principle of survival as the moral foundation of justice; the second reconstructs and critiques her conception of the moral person; the third examines her conception of equality; and the fourth synthesizes the above to sketch Lambridis’ theory of justice for the state, concluding with reflections on her ideas.

Stein uses the language of ‘soul’ (Seele, seelisch) in numerous different ways within her philosophical corpus, drawing at differing times from ways of speaking of soul that are more common in phenomenological, metaphysical, theological, and mystical traditions. This essay argues that whenever Stein uses ‘soul’ in ways that appear analogous to more metaphysical conversations (e.g., a Platonic or Aristotelian vision of soul), Stein is not referring to soul as a distinct, immaterial part of the person but, rather, to a spirit ‘emmeshed’ in and properly oriented toward matter and bodily life.This essay makes its argument by focusing primarily on one section late in Endliches und ewiges Sein (VII.§9.4, titled “Das Innere des Seele,” “The Interior of the Soul”), a section drawing from particularly marked metaphysical images. I will argue, however, that even in this section, Stein is not defending ontologically distinct souls; rather, her language of ‘soul’ is fundamentally phenomenological and descriptive. Thus, for Stein, although there are immaterial spirits, there are no immaterial and ontologically distinct souls.

Husserl’s complex attitude toward religion and theology is shaped by his critique of the metaphysical search in the works of contemporary phenomenologists. He was particularly concerned with the religious conversion experiences and interest in theology exhibited by some of them. This chapter examines the relationship between phenomenology and religion, focusing on Hedwig Conrad-Martius (1888–1966) and Edith Stein (1891–1942), two figures from the Munich-Göttingen Circle who rejected Husserl’s transcendental turn in favor of a more realistic orientation that engaged with religious issues. The analysis suggests that Husserl’s ambivalent stance on theology provided a common ground for Conrad-Martius and Stein, allowing them to develop metaphysical views that were open to religious and theological considerations. While Stein, who was more ambivalent toward Husserl’s transcendentalism, eventually converted to explore theological doctrine, Conrad-Martius distanced herself from Husserl’s transcendentalism and prioritized philosophy over theology, adopting a phenomenological stance that kept philosophy at the forefront. This comparative perspective reveals how both thinkers navigated the intersection of phenomenology and religion in distinct ways.

My academic life began at age 12 when I asked my devoutly-Catholic father how we can be sure that an event that the Church calls a ‘miracle’ isn’t just something that science has not figured out how to explain. Furious at my apparent apostasy, he called me “a goddamned philosopher.” I thought that the word “philosopher” meant “prostitute” and, growing up in New York City, I knew that those were the ladies who wore too much makeup and approached men in Times Square. So, not only was I crushed by being thought of as a prostitute, but I felt challenged to understand what that entailed. So, I went to the Brooklyn Public Library, knowing that I was seeking some dirty books about ladies of the evening. I was surprised to see that in the Dewey Decimal System philosophy books followed the religion books. I checked out Aristotle’s Nicomachean Ethics, mostly because the book was small in size. There were other books on the same shelf: Augustine, Aquinas and other authors whose works I recognized as also owned by my father. I could read them at home, clandestinely. I wondered whether my mother knew that my father had a collection of such dirty books.

10 Years of the Center for the History of Women Philosophers and Scientists! In 2026, we celebrate the Center’s tenth anniversary and a decade of significant contributions to the history of philosophy. Since the Center was founded in 2016, research on women philosophers has taken a major step forward: forgotten thinkers have been rediscovered, new sources have been made accessible, and women philosophers have become increasingly visible as an integral part of the history of philosophy In 2026, we celebrate the Center’s tenth anniversary, and its significant contributions to the field of philosophy since its opening. The history of women philosophers has taken a major step forward, and we are proud to say that many have followed in our footsteps. The Center was founded ten years ago with the support of Svenja Schulze, the former Minister for Science and Innovation of the State of North Rhine-Westphalia and Simone Probst, the Vice-president of Paderborn University. During its ten years of operation the Center has established itself as the world’s first center dedicated to researching women philosophers and Scientists in Germany and around the globe. It has made history in the field of philosophy and together with our friends, colleagues and fellows it has an impact around the world. The Center’s history is also – as we dare to think - a testament to the forward-thinking policy achievements made at the time of its creation. From the beginning on, it was conceptualized as a digital humanities project, given the expertise we found at Paderborn University. I am deeply grateful to Gudrun Oevel, the former director of the Paderborn University Media Center, for her support, and thanks to Henning Vreyborg, Niklas Olmes and Peter Stadler who supported us in establishing the world’s first digitized institute to save the ideas of women philosophers throughout history. Right from the outset, we succeeded in purchasing the rights to digitise the Saint Petersburg manuscript. Now, ten years later, we have also digitised the more than thousand-page Paris Manuscript 12265 of Émilie du Châtelet’s Institutions de physique by the support of the German Research Foundation. The Center is home to the world's first and award-winning Encyclopaedia of Concise Concepts by female philosophers. It hosts a unique archive of the writings of early female phenomenologists Gerda Walter and Hedwig Conrad Martius transcribed and supervised by Rodney Parker. With our manuscript edition we have created an Emilie du Châtelet philosophy hub. Together with our friends and fellows, Kataryna Karpenko and Tess Payongayong, our research focus on women in economics and technology has expanded. The Center offers the world’s most comprehensive Directory of Women Philosophers, a Timeline and above all, the largest online collection of YouTube lectures on the history of women philosophers. This collection is a unique resource for anyone wanting to learn about the subject. Our social media network has been continuously developed by Sophie Unger, Violeta Milicevic, and many student assistants, all of whom have supported us with their enthusiasm and inspiration over the last ten years. We would also like to thank Roland Mikosch, who designed the media representation at the beginning of this project. I am deeply grateful to Prof. Dr. Ulrike Detmers for her annual donation of the Ulrike Detmers Elisabeth of Bohemia Prize, which has been awarded since 2018. Another pillar of the Center is the scholarly publication series, the International Springer series Women in the History of Philosophy and Science was founded following a German one from 2014, in 2018. It presents scholarly studies on women philosophers, mathematicians, phenomenologists and sociologists from around the world. The series has long since surpassed 100,000 downloads. Alongside this successful publication, we also originated the world’s first international Brill journal, Women in the History of Philosophy and Science. The fourteenth issue is now in preparation. In collaboration with the prestigious publisher De Gruyter and colleagues from Latin America, Canada, India, Japan, and the US, we publish the Women Philosophers Heritage Collection. It presents writings of women thinkers from around the globe in their original languages alongside modern English translations. A new series on economics and technology, EcoTechGender, is also underway. The Libori Summer Schools in 2017, 2018 and 2019 moved researchers around the world to visit us in Paderborn. After the break caused by the pandemic, and years when the Center took the summer school abroad, its tradition has been successfully re-installed in 2026 thanks to the efforts of Dr Jil Muller, Felix Grewe and the team at the Center at Paderborn University. Our friends, supporters, colleagues and fellows played a key role in bringing this new historical approach to life. They undertook the necessary research to present these writings through numerous analyses. They shared their lectures with us. The results of their work are available in our YouTube Archive History of Women Philosophers and Scientists and in our publication series. This new history of ideas has attracted researchers from some of the world's leading universities, including those in the US, Canada, India, Japan, Australia and Africa. The Centre has co-organised events with some of the world’s most prestigious universities, including Tokyo University in Japan, Banaras Hindu University in India, King's College in Canada, and the History of Philosophy programme at Harvard University, as well as universities in Buenos Aires and Rio de Janeiro. We have hosted guests from Duke University and McGill University, and our network spans Chile, Mexico, Nigeria, South Africa, Morocco, Lebanon, Israel, the Philippines and Japan, as well as almost every European country. In light of the current political situation, the world is looking to Europe. The same applies to the question of the place of women’s ideas in the history of philosophy. Regressive gender policies demonstrate that authoritarianism goes hand in hand with violence — a fact that has been documented and denounced by women throughout history. However, it would also be a huge loss for worlds wisdom. If the world were to lose women's ideas, it would crumble. The world is in a terrible state, so we need more contributions from female philosophers. This makes it all the more important that this institute, which has shaped the world of women philosophers around the globe, continues its work. It is no coincidence that, at our 10th anniversary celebrations, we will sign two memoranda of understanding with key future partners: universities from India and the Philippines. I would like to express my gratitude to all our supporters, including those who have backed this bold yet promising endeavour for a long time. Following my appointment as president of the German Society for Philosophy, the significance of the research we completed at the Center for the History of Women Philosophers and Scientists will only grow. Welcome to the Center! Prof. Dr. Ruth Edith Hagengruber Professor of Philosophy, University of Paderborn, Germany, Director Center for the History of Women Philosophers and Scientists President of the German Society for Philosophy

This chapter argues that Emilie Du Châtelet’s practical moral philosophy and her theoretical physics are intimately connected into a systematic whole. Both the moral philosophy and the physics exhibit the same method, which relies, for example, on the principle of contradiction. Du Châtelet uses this method to argue against the injustice of women’s reduced educational opportunity and thus reduced freedom, as well as identifying the source of women’s social ostracism. Moreover, this chapter also shows a strong connection between content in morals and physics, and does so by focusing on the nature of freedom, and which conceptions of freedom are compatible with the laws of physics and the nature of force. Du Châtelet’s conceptual relations with a number of intellectuals, including Mandeville, Locke, and Voltaire, substantiate these points.

This book is a tribute to one of the most influential philosophers in the history of philosophy in recent times. With her four-volume work title “A history of Women Philosophers” and the volume of the non-Western history of philosophers, published in 2024, Mary Ellen Waithe’s writings have an international significance. Colleagues and friends, who have been companions for many years, have gathered in this book to honor her work. Contributions from the Middle Ages to the present, from the philosophy of religion to logic, cover a broad field that will attract equally broad interest. An otherwise unencountered collection of ideas is presented here, united by the bond of research into the history of women philosophers.

Die 1743 in Deutschland erschienene Übersetzung der Institutions physiques wurde zu einem der wichtigsten philosophischen Bücher der deutschen Aufklärung. Wolff, Kant, Euler setzten sich intensiv mit den neuen Ideen auseinander, die Du Châtelet in ihrer Naturlehre präsentierte. Ihre Hypothesentheorie beeinflusste die Wissenschaftstheorie bis ins 20. Jahrhundert. -Umfassende Einleitung zu Autorin, Werk und Wirkung -Eine der erfolgreichsten Autor*innen des 18. Jahrhunderts -Buch war sehr einflussreich für die deutsche Aufklärung -Immer noch relevant für Wissenschaftstheorie

In times of current crisis, the voices of women are needed more than ever. The accumulation of war and environmental catastrophes teaches us that exploitation of people and nature through violent appropriation and enrichment for the sake of short-term self-interest exacts its price. This book presents contributions on the currently most relevant and most urgent issues: reshaping the economy, environmental problems, technology and the re-reading of history from the non-western and western tradition. With an outlook into the problems of class, race and gender in its intersectional framing, the collection offers a unique overview of current research in these fields and contributes to the renewal and contemporary presentation of feminist thought from partly concrete perspectives with regard to factual issues.

Du Châtelet's philosophical analysis of time as presented in her Institutions physiques (1742) challenges prevailing Newtonian and Wolffian theories, asserting that time is not an external, absolute entity nor solely based on a relativistic and mathematical perspective. It is presented to be a construct of the human mind, emerging through the interplay of unity and difference. Du Châtelet also introduces the concept of “ideal time,” a uniform abstraction that enables the measurement of succession. Her analysis critiques and integrates competing philosophical views, resolving their conflicts within her innovative framework. Du Châtelet is presented as a transformative thinker, whose insights bridge philosophical divides and offer a methodological foundation for science in metaphysics.