The Women Are Up to Something

This book tells two intertwined stories, centered on twentieth-century moral philosophers Elizabeth Anscombe, Mary Midgley, Philippa Foot, and Iris Murdoch. The first is the story of four friends who came up to Oxford together just before WWII. It is the story of their lives, loves, and intellectual preoccupations; it is a story about women trying to find a place in a man’s world of academic philosophy. The second story is about these friends’ shared philosophical project and their unintentional creation of a school of thought that challenged the dominant way of doing ethics. That dominant school of thought envisioned the world as empty, value-free matter, on which humans impose meaning. This outlook treated statements such as “this is good” as mere expressions of feeling or preference, reflecting no objective standards. It emphasized human freedom and demanded an unflinching recognition of the value-free world. The four friends diagnosed this moral philosophy as an impoverishing intellectual fad. This style of thought, they believed, obscured the realities of human nature and left people without the resources to make difficult moral choices or to confront evil. As an alternative, the women proposed a naturalistic ethics, reviving a line of thought running through Plato, Aristotle, and Aquinas, and enriched by modern biologists like Jane Goodall and Charles Darwin. The women proposed that there are, in fact, moral truths, based in facts about the distinctive nature of the human animal and what that animal needs to thrive.

Mary Midgley

Mary Beatrice Midgley (née Scrutton; b. 13 September 1919–d. 10 October 2018) wrote twenty philosophical books that use an engaging style and surprisingly domestic metaphors to convey profound thought about a diverse range of topics, including human nature, animals, environmentalism, ethics, science, gender, and the practice of philosophy itself. Her first book was the influential Beast and Man, published in 1978, and her last was What Is Philosophy For?, a defense of the need for philosophical thinking, published just before her death at the age of ninety-nine. Midgley has recently garnered more philosophical attention and is now widely recognized as an original and incisive voice in philosophy. The daughter of a pacifist curate, Midgley was born in Dulwich, London, before moving to Cambridge, Greenford, and Kingston. A nature-loving child, with passions for drama and poetry, she was educated at Downe House School near Newbury, before reading Classics and Greats at Somerville College, Oxford, between 1938 and 1942. Here she met her fellow members of the wartime Quartet of women philosophers (see the separate Oxford Bibliographies in Philosophy articles on “G. E. M. Anscombe,” “Philippa Foot,” and “Iris Murdoch”). The four became great friends and influenced each other throughout their working lives. Their connections include a frustration with the narrowness of the systematic philosophy that was in vogue during their formative years, and the revival of virtue in moral philosophy. Unlike her contemporaries, Midgley published little work until her fifties, after she had raised children and left academic philosophy. As Midgley said, “I wrote no books until I was a good 50, and I’m jolly glad because I didn’t know what I thought before then.” For this reason, Midgley’s writing is striking in its consistency. Articles of this kind often chart changes of mind and theoretical revisions. While Midgley’s thought undoubtedly developed and expanded, there are no early or late periods, marked by stark differences of view. One of Midgley’s criticisms of her predecessors concerned their neglect of the history of ideas. Midgley holds that to understand a philosophical system, we must understand the context in which it arose. Philosophy and culture are interconnected: the great thinkers of any era are influenced by their historical circumstances, and the patterns of thought within a culture are, whether we realize it or not, profoundly philosophical. Philosophy, she argues, is indispensable, because it allows us to make sense of our current predicaments and—where necessary—make changes to our patterns of thought.

Análisis de los Roles de la Historia de la Filosofía en la Formación Filosófica

El objetivo principal del texto fue presentar una defensa de la enseñanza de la historia de la filosofía para la formación filosófica. Se mostró, a partir de la perspectiva de la filósofa inglesa Mary Midgley y su polémica comparación entre la fontanería y la filosofía, la naturaleza histórica de toda buena reflexión filosófica. Asimismo, con base en las reflexiones de Richard Rorty, se presentó una propuesta sobre un acercamiento a la historia de la filosofía que motive a la reflexión filosófica. El texto concluyó con la formulación de posibles lineamientos didácticos que se pueden implementar para desarrollar actividades de enseñanza y aprendizaje de la historia de la filosofía que motiven a la reflexión filosófica. La metodología usada fue, principalmente, la hermenéutica crítica en conjunto con acercamientos fenomenológicos orientados por nuestras propias experiencias. En todo caso, el análisis se centró en una revisión teórica – cualitativa con base en el análisis de fuentes documentales.

Relationality in the Thought of Mary Midgley

For over 40 years, Mary Midgley has been celebrated for the sensibility with which she approached some of the most challenging and pressing issues in philosophy. Her expansive corpus addresses such diverse topics as human nature, morality, animals and the environment, gender, science, and religion. While there are many threads that tie together this impressive plurality of topics, the thread of relationality unites much of Midgley's thought on human nature and morality. This paper explores Midgley's pursuit of a relational notion of the self and our connections to others, including animals and the natural world.

‘The Women are Up to Something’

In this essay, I offer an interpretation of the ethical thought of Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch. The combined effect of their work was to revive a naturalistic account of ethical objectivity that had dominated the premodern world. I proceed narratively, explaining how each of the four came to make the contribution she did towards this implicit common project: in particular how these women came to see philosophical possibilities that their male contemporaries mostly did not.

‘Removing the Barriers’: Mary Midgley on Concern for Animals

This paper focuses on Mary Midgley's influential discussions, over more than thirty years, of the relationship between human beings and animals, in particular on her concern to ‘remove the barriers’ that stand in the way of proper understanding and treatment of animals. These barriers, she demonstrates, have been erected by animal science, epistemology and mainstream moral philosophy alike. In each case, she argues, our attitudes to animals are warped by approaches that are at once excessively abstract, over-theoretical and guilty of a collective hubris on the part of humankind. In keeping with Midgley's own position, it is argued in this paper that, to remove these barriers, what is required is not yet another theory of how and why animals matter, but attention to actual engagements with animals and to the moral failings or vices that distort people's relationships with them.

Iris Murdoch and Common Sense Or, What Is It Like To Be A Woman In Philosophy

Philosophy is one of the least inclusive disciplines in the humanities and this situation is changing only very slowly. In this article I consider how one of the women of the Wartime Quartet, Iris Murdoch, can help to challenge this situation. Taking my cue from feminist and philosophical practices, I focus on Murdoch's experience of being a woman and a philosopher and on the role experience plays in her philosophical writing. I argue that her thinking is best characterised with the notion of common sense or sensus communis. This term recognises her understanding of philosophy as based in experience and as a shared effort ‘to make sense of our life’, as Mary Midgley puts it.

Philosophical Plumbing in the Twenty-First Century

Mary Midgley famously compares philosophy to plumbing. In both cases we are dealing with complex systems that underlie the everyday life of a community, and in both cases we often fail to notice their existence until things start to smell a bit fishy. Philosophy, like plumbing, is performed by particular people at particular times, and it is liable to be done in a way that suits the needs of those people and those whom they serve. I employ Mary Midgley's philosophy and biography to explore the importance of a diversity of voices for academic philosophy, and for society as a whole.