By Deb A.
Let's start the year with some optimism: $1.7 million dollars has been awarded to an academic research project focused on rescuing the poems, letters, and reflections written by European women in the early modern period (1500-1780).
The goal of Women's Invisible Ink: Trans-Genre Writing and the Gendering of Intellectual Value in Early Modernity is not to find the female Shakespeare. Instead, Carme Font, a lecturer in English literature at the Autonomous University of Barcelona, wants to finally accord value to the writing that until now had been cast aside.
Font and her team will uncover texts written by women who, for the most part, had no formal education. While their style may be less sophisticated than the treatises of their educated male contemporaries, these stories and diaries and prayers and poems nevertheless contain intellectually valuable thoughts.
Taken together, they present a view of the world that has yet to be acknowledged and appreciated.
Most of what women of the time wrote about their lives and ideas was not considered intellectual, whether they were addressing philosophical or religious questions or describing their lives and struggles. Font argues that throughout history, misogyny has permeated how people evaluate texts, leading to what she terms "cognitive androcentrism."
We still tend to forget that women's experiences are worthy too; as Font told El País, "we do not value a woman's text about the pain of childbirth, but we do value a soldier's letter from the front."
In recovering women's voices, Font aims to change our perceptions of women's intellectual contribution to civilisation. With her European Research Council funding, she will employ five full-time researchers to pore through national archives, libraries, and private collections, amassing a powerful collective legacy for us all.
By Deb A.
What did you do last Thursday? In 2005 UNESCO designated the third Thursday of November World Philosophy Day. This year, the Institute of Art and Ideas celebrated with a list of 70 philosophy books everyone should read. With its own caveat that it is "by no means exhaustive" and that some key titles and thinkers are missing, it is nonetheless a decent overview that refuses to linger around old white males for too long; categories include ancient Indian philosophy, Japanese philosophy, Islamic philosophy, feminism, and African philosophy alongside the usual line-up of Greeks, Romans, Enlightenment thinkers and phenomenologists. The full list is here, but we've got some of the highlights for you below.
Ancient Indian philosophy: The Upanishads (8th to 1st century BCE) are a collection of over 200 religious and philosophical texts. Each Upanishad stands alone but taken together, they offer both a univocal account of the importance of religious knowledge and conflicting messages about reality and the individual self.
Japanese philosophy: The ideas of Nishida Kitarō were crucial to the development of Japanese philosophy in the twentieth century. An Inquiry Into the Good (1911) marks the start of his thinking around the concept of "pure experience," a concept he expresses through Zen Buddhism.
Islamic philosophy: Averroes, or Ibn Rushd, argued from an Islamic legal perspective in The Decisive Treatise (1178) that philosophy is not in conflict with Islam; he claimed that not only was it allowed, it was actually mandated in the Qur'an.
Feminism: You've heard of Simone de Beauvoir's The Second Sex (1949) and Virginia Woolf's A Room of One's Own (1929), but what about Mary Wollstonecraft's A Vindication of the Rights of Women (1792), where she takes on a report presented to the French government that suggested that women were not suited for formal education? Wollstonecraft argued that women are indeed rational—they appear otherwise specifically because they have been denied a proper education.
African philosophy: Kenyan philosopher Henry Odera Oruka began his Sage Philosophy Project in the 1970s to document the thinking of wise men and women in communities across Africa. Sage Philosophy: Indigenous Thinkers and Modern Debate on African Philosophy (1990) countered the Eurocentric bias against viewing traditional African sages as philosophers.
Postcolonialism: While her professor and lover Martin Heidegger did not make the IAI's list (perhaps due to readability issues, or his involvement with Nazism), Hannah Arendt did, with The Origins of Totalitarianism (1951). Her analysis of Nazism and Stalinism is often lauded as one of the best nonfiction books of the twentieth century; it experienced a new surge in popularity after the 2016 U.S. elections.
By Deb A.
From their very first freshman activities, university students are divided into their faculties: Arts and Humanities, Science, Engineering, Agriculture... we imagine that while Arts students fulfill their Science requirements with classes nicknamed 'Moons for Goons', Science students are rolling their eyes behind a battered poetry anthology. Math is for the logical, literature is for the dreamers, and never the twain shall meet.
Like all divisions we rely upon to help us make sense of the world, this one is not nearly as black-and-white as we may assume. Just ask the author who is also a doctor of history and philosophy of science and technology with an undergraduate degree in math and drama. Or turn to Oxford University and its Humanities and Science series, which recently launched its 2015 programme with 'Narrative and Proof: Two Side of the Same Equation?'.
"Mathematicians are storytellers," posited scientist and keynote speaker Marcus du Sautoy. "Our characters are numbers and geometries. Our narratives are the proofs we create about these characters."
Du Sautoy's love of mathematics is rooted in the journey rather than the answer. Mathematical proofs are like detective stories for him; the last chapter, in which everything is revealed, is nothing without the build-up of the rest of the book. Both a proof and a novel require narrative to be exciting. He also notes that at times, the link between literature and math is even more direct, citing Eleanor Catton's The Luminaries, in which each chapter is half the length of the previous one, thus creating the much-lauded pacing of the story.
Author Ben Okri is the next speaker up to bat, and he also sees the link between narrative and mathematical proof, arguing that there is an unavoidable logic to storytelling, and that working out the 'inner maths' of a story is one of the most challenging tasks a writer faces. Storytelling, he insists, is the oldest technology, and in the beautiful prose for which he is known, he tells us that "narrative is woven into the fabric of consciousness as mathematics is woven into the fabric of the world." Everything, from stories to theorems, is narrative.
And then mathematical physicist Sir Roger Penrose arrives on the scene to pierce through the poetry of his predecessors on the panel. He agrees that indeed, narrative and proof do share things in common: while one might suppose that an author can simply make characters do whatever he or she pleases, the fact of the matter is that authors do face constraints if characters are to be believable. He also identifies beauty as a common element of both sides of the narrative/proof coin. And yet, Sir Penrose insists, the two are irreconcilably different due to one unavoidable element: in math, you can tell a great story, but if you're not right, the rest doesn't matter.
By Deb A.
"People, in our time, because of so much knowledge, have forgotten what it means to exist."
Søren Kierkegaard, Concluding Unscientific Postscript
Born 200 years ago today, Søren Kierkegaard is often considered to be the first modern existentialist, despite having lived a good century or so before the literary and philosophical movement emerged after World War II. For many, existentialism conjures up images of Jean-Paul Sartre holding a smoldering cigarette, not the profile of a young Christian man from Copenhagen.
In honour of Kierkegaard's 200th birthday, let's take a brief look at the one thing most people tend to associate with him: the leap of faith.
As many philosophy students will be itching to tell you, Kierkegaard did not actually use this term in any of his work, but he did have something to say about the need for a leap. He rejected what he perceived to be an over-reliance on intellect and reason at the expense of our passion. Our intellectual reflection alone, he believed, could not bring us to make the choices that determine our identity. Simply thinking would lead to more thinking; it is our passion that tells us it is time to make a decision. Without it, we run the risk of pondering and researching and debating and justifying ourselves into circles... and missing out on being.
That said, for the thinkers out there, Clare Carlisle offers a wonderful introduction into Kierkegaard's ideas in her series in the Guardian's 'How to believe' section that is definitely worth a read.
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