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  1. Anna Battigelli (2000). Margaret Cavendish and the Exiles of the Mind. Utopian Studies 11 (1):139-142.
  2. Sylvia Bowerbank & Sara Mendelson (2000). Paper Bodies: A Margaret Cavendish Reader. Utopian Studies 11 (2):231-233.
  3. Deborah Boyle (2015). Margaret Cavendish on Perception, Self‐Knowledge, and Probable Opinion. Philosophy Compass 10 (7):438-450.
    Scholarly interest in Margaret Cavendish's philosophical views has steadily increased over the past decade, but her epistemology has received little attention, and no consensus has emerged; Cavendish has been characterized as a skeptic, as a rationalist, as presenting an alternative epistemology to both rationalism and empiricism, and even as presenting no clear theory of knowledge at all. This paper concludes that Cavendish was only a modest skeptic, for she believed that humans can achieve knowledge through sensitive and rational perception as (...)
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  4. Deborah Boyle (2013). Margaret Cavendish. Philosophers' Magazine 60 (-1):63 - 65.
  5. Deborah Boyle (2013). Margaret Cavendish on Gender, Nature, and Freedom. Hypatia 28 (3):516-532.
    Some scholars have argued that Margaret Cavendish was ambivalent about women's roles and capabilities, for she seems sometimes to hold that women are naturally inferior to men, but sometimes that this inferiority is due to inferior education. I argue that attention to Cavendish's natural philosophy can illuminate her views on gender. In section II I consider the implications of Cavendish's natural philosophy for her views on male and female nature, arguing that Cavendish thought that such natures were not fixed. However, (...)
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  6. Deborah Boyle (2006). Fame, Virtue, and Government: Margaret Cavendish on Ethics and Politics. Journal of the History of Ideas 67 (2):251-289.
  7. Jacqueline Broad (2011). Cavendish, van Helmont, and the Mad Raging Womb. In Judy A. Hayden (ed.), The New Science and Women’s Literary Discourse: Prefiguring Frankenstein. Palgrave Macmillan 47-63.
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  8. Jacqueline Broad (2011). Is Margaret Cavendish Worthy of Study Today? Studies in History and Philosophy of Science Part A 42 (3):457-461.
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  9. Jacqueline Broad (2007). Margaret Cavendish and Joseph Glanvill: Science, Religion, and Witchcraft. Studies in History and Philosophy of Science 38 (3):493-505.
    Many scholars point to the close association between early modern science and the rise of rational arguments in favour of the existence of witches. For some commentators, it is a poor reflection on science that its methods so easily lent themselves to the unjust persecution of innocent men and women. In this paper, I examine a debate about witches between a woman philosopher, Margaret Cavendish , and a fellow of the Royal Society, Joseph Glanvill . I argue that Cavendish is (...)
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  10. Jacqueline Broad (2007). Margaret Cavendish and Joseph Glanvill: Science, Religion, and Witchcraft. Studies in History and Philosophy of Science Part A 38 (3):493-505.
  11. Jacqueline Broad (2004). Cavendish Redefined. British Journal for the History of Philosophy 12 (4):731 – 741.
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  12. Jacqueline Broad (2002). Women Philosophers of the Seventeenth Century. Cambridge University Press.
    In this rich and detailed study of early modern women's thought, Jacqueline Broad explores the complexity of women's responses to Cartesian philosophy and its intellectual legacy in England and Europe. She examines the work of thinkers such as Mary Astell, Elisabeth of Bohemia, Margaret Cavendish, Anne Conway and Damaris Masham, who were active participants in the intellectual life of their time and were also the respected colleagues of philosophers such as Descartes, Leibniz and Locke. She also illuminates the continuities between (...)
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  13. Stephen Clucas (ed.) (2003). A Princely Brave Woman: Essays on Margaret Cavendish, Duchess of Newcastle. Ashgate.
    This collection of essays presents a variety of new approaches to the oeuvre of Margaret Cavendish, Duchess of Newcastle, one of the most influential and controversial women writers of the seventeenth century.
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  14. David Cunning (2016). Cavendish. Routledge.
    Margaret Cavendish was a philosopher, poet, scientist, novelist, and playwright of the seventeenth century. Her work is important for a number of reasons. It presents an early and compelling version of the naturalism that is found in current-day philosophy; it offers important insights that bear on recent discussions of the nature and characteristics of intelligence and the question of whether or not the bodies that surround us are intelligent or have an intelligent cause; it anticipates some of the central views (...)
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  15. David Cunning (2016). Cavendish. Routledge.
    Margaret Cavendish was a philosopher, poet, scientist, novelist, and playwright of the seventeenth century. Her work is important for a number of reasons. It presents an early and compelling version of the naturalism that is found in current-day philosophy; it offers important insights that bear on recent discussions of the nature and characteristics of intelligence and the question of whether or not the bodies that surround us are intelligent or have an intelligent cause; it anticipates some of the central views (...)
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  16. David Cunning (2010). Margaret Lucas Cavendish. Stanford Encyclopedia of Philosophy.
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  17. Karen Detlefsen (forthcoming). Women, Liberty, and Forms of Feminism. In Jacqueline Broad & Karen Detlefsen (eds.), Women and Liberty, 1600-1800: Philosophical Essays. Oxford University Press
    This chapter shows how Mary Astell and Margaret Cavendish can reasonably be understood as early feminists in three senses of the term. First, they are committed to the natural equality of men and women, and related, they are committed to equal opportunity of education for men and women. Second, they are committed to social structures that help women develop authentic selves and thus autonomy understood in one sense of the word. Third, they acknowledge the power of production relationships, especially friendships (...)
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  18. Karen Detlefsen (2012). Margaret Cavendish and Thomas Hobbes on Freedom, Education, and Women. In Nancy J. Hirschmann & Joanne H. Wright (eds.), Feminist Interpretations of Thomas Hobbes. The Pennsylvania State University Press 149-168.
    In this paper, I argue that Margaret Cavendish’s account of freedom, and the role of education in freedom, is better able to account for the specifics of women’s lives than are Thomas Hobbes’ accounts of these topics. The differences between the two is grounded in their differing conceptions of the metaphysics of human nature, though the full richness of Cavendish’s approach to women, their minds and their freedom can be appreciated only if we take account of her plays, accepting them (...)
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  19. Karen Detlefsen (2009). Margaret Cavendish on the Relation Between God and World. Philosophy Compass 4 (3):421-438.
    It has often been noted that Margaret Cavendish discusses God in her writings on natural philosophy far more than one might think she ought to given her explicit claim that a study of God belongs to theology which is to be kept strictly separate from studies in natural philosophy. In this article, I examine one way in which God enters substantially into her natural philosophy, namely the role he plays in her particular version of teleology. I conclude that, while Cavendish (...)
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  20. Karen Detlefsen (2007). Reason and Freedom: Margaret Cavendish on the Order and Disorder of Nature. Archiv für Geschichte der Philosophie 89 (2):157-191.
    According to Margaret Cavendish the entire natural world is essentially rational such that everything thinks in some way or another. In this paper, I examine why Cavendish would believe that the natural world is ubiquitously rational, arguing against the usual account, which holds that she does so in order to account for the orderly production of very complex phenomena (e.g. living beings) given the limits of the mechanical philosophy. Rather, I argue, she attributes ubiquitous rationality to the natural world in (...)
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  21. Karen Detlefsen (2006). Atomism, Monism, and Causation in the Natural Philosophy of Margaret Cavendish. Oxford Studies in Early Modern Philosophy 3 (199):240.
    Between 1653 and 1655 Margaret Cavendish makes a radical transition in her theory of matter, rejecting her earlier atomism in favour of an infinitely-extended and infinitely-divisible material plenum, with matter being ubiquitously self-moving, sensing, and rational. It is unclear, however, if Cavendish can actually dispense of atomism. One of her arguments against atomism, for example, depends upon the created world being harmonious and orderly, a premise Cavendish herself repeatedly undermines by noting nature’s many disorders. I argue that her supposed difficulties (...)
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  22. Karen Detlefsen (2002). Review of Margaret Cavendish, Observations Upon Experimental Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2002 (7).
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  23. Stewart Duncan, Margaret Cavendish, Environmental Ethics, and Panpsychism.
    Draft for the “New Narratives in Philosophy” conference.
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  24. Stewart Duncan, Minds Everywhere: Margaret Cavendish's Anti-Mechanist Materialism.
    This paper considers Margaret Cavendish's distinctive anti-mechanist materialism, focusing on her 1664 Philosophical Letters, in which she discusses the views of Hobbes, Descartes, and More, among others. The paper examines Cavendish's views about natural, material souls: the soul of nature, the souls of finite individuals, and the relation between them. After briefly digressing to look at Cavendish's views about divine, supernatural souls, the paper then turns to the reasons for Cavendish's disagreement with mechanist accounts. There are disagreements over the explanation (...)
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  25. Stewart Duncan, The Letters in the Philosophical Letters.
    This document gives some information about the letters that make up Margaret Cavendish's Philosophical Letters (London, 1664). The descriptions of each letter are in a small number of categories: number, topic, reference, and note.
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  26. Stewart Duncan (2012). Debating Materialism: Cavendish, Hobbes, and More. History of Philosophy Quarterly 29 (4):391-409.
    This paper discusses the materialist views of Margaret Cavendish, focusing on the relationships between her views and those of two of her contemporaries, Thomas Hobbes and Henry More. It argues for two main claims. First, Cavendish's views sit, often rather neatly, between those of Hobbes and More. She agreed with Hobbes on some issues and More on others, while carving out a distinctive alternative view. Secondly, the exchange between Hobbes, More, and Cavendish illustrates a more general puzzle about just what (...)
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  27. Ellayne Fowler (1996). Margaret Cavendish and the Ideal Commonwealth. Utopian Studies 7 (1):38 - 48.
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  28. Benjamin Goldberg (2011). Lisa T. Sarasohn.The Natural Philosophy of Margaret Cavendish: Reason and Fancy During the Scientific Revolution. Baltimore: Johns Hopkins University Press, 2010. Pp. Xi+251. $75.00. [REVIEW] Hopos: The Journal of the International Society for the History of Philosophy of Science 1 (1):169-172.
  29. Zelia Gregoriou (2013). Pedagogy and Passages: The Performativity of Margaret Cavendish's Utopian Fiction. Journal of Philosophy of Education 47 (3):457-474.
    This article explores the pedagogical significance of non-static and hybrid utopian readings and writings by focusing on Margaret Cavendish's educationally-philosophically neglected female utopia The Description of a New World, Called the Blazing World. It questions the exaggerated, inflated and exclusivist emphasis on the pedagogical benefits of homologous spatial signifiers of entry into utopia and return to home and draws examples of utopian passages across genres, texts, minds and worlds from the writing of Cavendish. Such passages can be read as performative (...)
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  30. John Henry (2011). The Natural Philosophy of Margaret Cavendish: Reason and Fancy During the Scientific Revolution. Early Science and Medicine 16 (2):173-175.
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  31. Sarah Hutton (2003). Margaret Cavendish and Henry More. In Stephen Clucas (ed.), A Princely Brave Woman: Essays on Margaret Cavendish, Duchess of Newcastle. Ashgate
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  32. Sarah Hutton (1996). In Dialogue with Thomas Hobbes: Margaret Cavendish’s Natural Philosophy. Women’s Writing 4:421-32.
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  33. Randall Ingram (2000). First Words and Second Thoughts: Margaret Cavendish, Humphrey Moseley, and "the Book". Journal of Medieval and Early Modern Studies 30:101-124.
    Each word in the phrase "the history of the book" raises questions, even the definite articles: What does "the" book look like? How is it made? How is it read? Who or what distinguishes "the" book from "a" book? Surely the founding scholars of "the history of the book" did not mean for these definite articles to be read so literally or so archly, and in practice, scholars like Roger Chartier and Roger Darnton privilege study of particular books over generalizations (...)
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  34. Susan James (1999). The Philosophical Innovations of Margaret Cavendish. British Journal for the History of Philosophy 7 (2):219 – 244.
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  35. Eric Lewis (2001). The Legacy of Margaret Cavendish. Perspectives on Science 9 (3):341-365.
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  36. Eugene Marshall (2014). Cavendish, Margaret.
    Margaret Cavendish Margaret Lucas Cavendish, the Duchess of Newcastle, was a philosopher, poet, playwright and essayist. Her philosophical writings were concerned mostly with issues of metaphysics and natural philosophy, but also extended to social and political concerns. Like Hobbes and Descartes, she rejected what she took to be the occult explanations of the Scholastics. […].
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  37. Eugene Marshall (2014). Cavendish, Margaret.
    Margaret Cavendish Margaret Lucas Cavendish, the Duchess of Newcastle, was a philosopher, poet, playwright and essayist. Her philosophical writings were concerned mostly with issues of metaphysics and natural philosophy, but also extended to social and political concerns. Like Hobbes and Descartes, she rejected what she took to be the occult explanations of the Scholastics. … Continue reading Cavendish, Margaret →.
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  38. Kourken Michaelian (2009). Margaret Cavendish's Epistemology. British Journal for the History of Philosophy 17 (1):31 – 53.
    This paper provides a systematic reconstruction of Cavendish's general epistemology and a characterization of the fundamental role of that theory in her natural philosophy. After reviewing the outlines of her natural philosophy, I describe her treatment of 'exterior knowledge', i.e. of perception in general and of sense perception in particular. I then describe her treatment of 'interior knowledge', i.e. of self-knowledge and 'conception'. I conclude by drawing out some implications of this reconstruction for our developing understanding of Cavendish's natural philosophy.
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  39. Margaret Cavendish Newcastle (2001). Observations Upon Experimental Philosophy. Cambridge University Press.
    Margaret Cavendish's 1668 edition of Observations upon Experimental Philosophy, presented here in its first modern edition, holds a unique position in early modern philosophy. Cavendish rejects the Aristotelianism which was taught in the universities in the seventeenth century, and the picture of nature as a grand machine which was propounded by Hobbes, Descartes and members of the Royal Society of London, such as Boyle. She also rejects the views of nature which make reference to immaterial spirits. Instead she develops an (...)
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  40. Eileen O'Neill (2013). Margaret Cavendish, Stoic Antecedent Causes, and Early Modern Occasional Causes. Revue Philosophique de la France Et de l'Etranger 3 (3):311-326.
    Margaret Cavendish was an English natural philosopher. Influenced by Hobbes and by ancient Stoicism, she held that the created, natural world is purely material; there are no incorporeal substances that causally affect the world in the course of nature. However, she parts company with Hobbes and sides with the Stoics in rejecting a participate theory of matter. Instead, she holds that matter is a continuum. She rejects the mechanical philosophy's account of the essence of matter as simply extension. For Cavendish, (...)
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  41. Eileen O'Neill (ed.) (2005). Margaret Cavendish: Observations Upon Experimental Philosophy. Cambridge University Press.
    Margaret Cavendish's 1668 edition of Observations upon Experimental Philosophy, presented here in a 2001 edition, holds a unique position in early modern philosophy. Cavendish rejects the Aristotelianism which was taught in the universities in the seventeenth century, and the picture of nature as a grand machine which was propounded by Hobbes, Descartes and members of the Royal Society of London, such as Boyle. She also rejects the views of nature which make reference to immaterial spirits. Instead she develops an original (...)
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  42. Cynthia Lynne Rogan de Ramirez, Margaret Cavendish's Exploration of Consciousness in Her Writings.
    Writing at a time when women had few property rights, were given scarce educational opportunities, and were viewed as incorrigibly irrational, the largely autodidactic English intellectual Margaret Cavendish is fascinated by knowledge and how to secure for herself a place in the micro- as well as macrocosmic community of letters. In particular, Cavendish holds an abiding interest in what we now call "consciousness" which she attributes to every piece of matter. Throughout the universe, the three aspects of matter--inanimate, sensate, and (...)
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  43. Carlos Santana (2015). ‘Two Opposite Things Placed Near Each Other, Are the Better Discerned’: Philosophical Readings of Cavendish's Literary Output. British Journal for the History of Philosophy 23 (2):297-317.
    Seventeenth-century philosopher Margaret Cavendish wrote not only several philosophical treatises, but also many fictional works. I argue for taking the latter as serious objects of study for historians of philosophy, and sketch a method for doing so. Cavendish's fiction is full of conflicting viewpoints, and many authors have argued that this demonstrates that she did not intend her literary works to serve serious philosophical purpose. But if we consider philosophers more central to the canon, such as Plato or Kierkegaard, who (...)
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  44. Lisa Sarasohn (2010). The Natural Philosophy of Margaret Cavendish. The Johns Hopkins University Pres.
    Lisa T. Sarasohn acutely examines the brilliant work of this untrained mind and explores the unorthodox development of her natural philosophy.
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  45. Lisa Sarasohn (2001). *The Convent Of Pleasure and Other Plays* by Margaret Cavendish (Ed., Anne Shaver). [REVIEW] Isis: A Journal of the History of Science 92:609-609.
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  46. Lisa Sarasohn (1999). Margaret Cavendish and the Exiles of the Mind by Anna Battigelli. [REVIEW] Isis: A Journal of the History of Science 90:809-810.
  47. L. E. Semler (2012). Margaret Cavendish's Early Engagement with Descartes and Hobbes: Philosophical Revisitation and Poetic Selection. Intellectual History Review 22 (3):327-353.
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  48. Hilda Smith (2006). A Princely Brave Woman: Essays On Margaret Cavendish, Duchess Of Newcastle; Authorial Conquests: Essays On Genre In The Writing Of Margaret Cavendish; Margaret Cavendish: Political Writings. [REVIEW] Clio 36:122-129.
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  49. Jay R. Stevenson (1997). Physical Fictions: Margaret Cavendish and Her Material Soul. Dissertation, Rutgers the State University of New Jersey - New Brunswick
    This study discusses the importance of the idea of the material soul in the writings of Margaret Cavendish and, more broadly, in the literature of early modern England, showing that the seemingly arcane notion that discourse is the product of the psychic mechanism was central to Cavendish's works. I suggest that cultural proscriptions against early modern women's discourse were more complex than has been recognized. These proscriptions were both supported and made problematic by conflicting ideas about the nature of the (...)
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  50. Emma Wilkins (2016). ‘Exploding’ Immaterial Substances: Margaret Cavendish’s Vitalist-Materialist Critique of Spirits. British Journal for the History of Philosophy 24 (5):858-877.
    ABSTRACTIn this paper, I explore Margaret Cavendish’s engagement with mid-seventeenth-century debates on spirits and spiritual activity in the world, especially the problems of incorporeal substance and magnetism. I argue that between 1664 and 1668, Cavendish developed an increasingly robust form of materialism in response to the deficiencies which she identified in alternative philosophical systems – principally mechanical philosophy and vitalism. This was an intriguing direction of travel, given the intensification in attacks on the supposedly atheistic materialism of Hobbes. While some (...)
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