ENN New Voices: Podcasting as Scholarship: A conversation with Élaina Gauthier-Mamaril of Philosophy Casting Call
In this special collaborative episode, Haley and Olivia speak with Élaina Gauthier-Mamaril, a philosopher and podcaster who produces and hosts the Philosophy Casting Call podcast. Philosophy Casting Call shines a spotlight on thinkers, topics, and themes that are underrepresented in academic philosophy, which listeners will recognize as a mission dear to our own podcast as well. We highly recommend giving Philosophy Casting Call (and Élaina’s other podcasts) a listen! Our conversation focuses around the theme of podcasting as scholarship, but we reflect on a range of topics throughout, including getting started in podcasting, the differences between general-audience podcasting and podcasting for scholarly audiences, how podcasting has changed our other work in philosophy, and how each of our podcast journeys brought us to where we are today!
To listen to this episode, please visit our podcast page.
In this episode, Haley Brennan talks with Alison Stone, professor in the Department of Politics, Philosophy and Religion at Lancaster University. We discuss the work of British women philosophers of the 19th century, including Frances Power Cobbe, Ada Lovelace, and Harriet Martineau. We cover a range of topics that these philosophers worked on, including animal rights, feminism, ethics, and philosophy of mind. In addition to these topics, we talk about the correspondence that these women had with each other, the influence they had on political movements in 19thc Britain, and where and how to look to find the philosophical writings of women in the period. We also discuss the way that perceived philosophical importance and impact varies across time and place, and how this affects which philosophers we research and teach today.
Works by British Women Philosophers Mentioned in the Episode
Unless otherwise specified, all works listed are in the public domain and are available online
Frances Power Cobbe, ‘The Rights of Man and the Claims of Brutes’
—, An Essay on Intuitive Morals
—, Darwinism in Morals
--, ‘Wife-Torture in England’
—, Essays on the Pursuits of Women, with a paper on Female Education
—, ‘Why Women Desire the Franchise’
Ada Augusta Lovelace, ‘Sketch of the Analytical Engine’
Harriet Martineau, Illustrations of Political Economy
--, ‘Letters on Mesmerism’
—, with Henry George Atkinson, Letters on the Laws of Man’s Nature and Development
Victoria Welby, Signifying and Understanding, ed. Susan Petrilli (De Gruyter, 2009)
Alison Stone, ed., Frances Power Cobbe: Essential Writings of a Nineteenth-Century Feminist Philosophy (Oxford University Press, forthcoming early 2022)
Charlotte Alderwick and Alison Stone, ed., Nineteenth-Century Women Philosophers in Britain and America, British Journal for the History of Philosophy 29, no. 2 (2021)
[Originally published on Facebook 24 February 2021]
Our last post about Mary Ann Shadd Cary is about a sermon. We know little about this sermon, only that it was delivered to an audience in Chatham, Ontario, in 1858. The more we read it, the more complex it becomes. What is it about? Naturally, there is an abolitionist theme. However, how to understand sentences such as “The spirit of true philanthropy knows no sex” or “She (woman) too is a neighbour”? Here is one of the intro paragraphs.
“These two great commandments [to love the Lord our God with heart and soul, and our neighbour as our self], and upon which rest all the Law and the prophets, cannot be narrowed down to suit us but we must go up and conform to them. They proscribe neither nation nor sex – our neighbour may be either the oriental heathen, the degraded Europe and or the enslaved colored American. Neither must we prefer sex the slave-mother as well as the slave-father”.
This sermon is about more than just the colour of our skin. To me, it’s about love. Love that is both to “the Lord our God”, to “our neighbour”, and to ourselves too. Love “upon which rest all the Law and the prophets”, and that “cannot be narrowed down to suit us”, but that “we must go up and conform to” it. Further in the sermon, Mary Ann Shadd Cary says that we should “waive all prejudices of education, birth, nation or training” to practice that kind of love. That illustrates that she is not talking about sexual or bodily love; she is talking about transcendental love. A love that goes beyond our attributes such as color or sex, for instance. The word “neighbor” could mean everyone. Someone who has a different religious belief than us (“the oriental heathen”), someone whom we don’t respect (“the degraded Europe”), or someone who has been deprived of what we may take for granted (“the enslaved colored American”). But, if we have to consider everyone as our “neighbours” and we have to love them as we would like to be loved, then what would happen to slavery or to inequality?
In the end of her sermon, Mary Ann Shadd Cary says that we’re all equal because we share a “common origin”, and were it not for “the monster slavery, we would have a common destiny here.” The meaning of “here” is open to interpretation, but I think she is not limiting her sermon to Chatham, Ontario, April 6th 1858. That is why we’re still talking about her in 2021.
[Originally published on Facebook on 17 February 2021]
Last week, we talked about Mary Shadd Cary’s A Plea for Emigration. Today, I bring her editorial about the United States presidential election in 1856. Here is a passage:
“Instead of a handful of abolitionists, from motives of humanity, the world beholds millions of abolitionists from necessity, and depend upon it there will be hard and bloody work, before the struggle terminate[s]! We heartly deplore the prospect. There is no one so thoroughly depraved! as to love violence for its own sake, but the oppressor of the colored man has forced the necessity”
Her words are provocative, aren't they? There will be “hard and bloody” work. Violence will happen whether one protests against slavery or not. The election result shows that slavery is not going to be solved through politics. There is a moral difference among people. It is not a matter of opinion or of facts, it is a matter of moral principles. On one hand, some people believe that slavery is morally acceptable; on the other hand, some do not. Those who do not happen to be oppressed by the former. How to solve that when you do not have rights to protect you and the only people who can recognize those rights into laws are against you? In such scenario, Mary Shadd Cary says that you do not solve this problem without “hard and bloody work”. Violence for its own sake is not morally justifiable, but if all forms of peaceful resolutions are doom to fail, violence as a mean to a greater good may be.
It is interesting and cool to see that Philosophy can be found in a newspaper editorial. Next week, we will see that it can be found in a sermon.
For historical background: in 1856, James Buchanan was elected the 15th president of the United States. Mary Shadd Cary’s editorial was written two weeks after the election result. She said that “A fearful thing is the result of that last presidential election!”. For her, United States politics was not about being Republican or Democrat; it was about being abolitionist or pro-slavery. Since 1854, the growing apathy towards slaved people, the persecution of abolitionists, and the inefficacy of debates on whether or not slavery was morally acceptable had caused violent riots such as the one known as “Bleeding Kansas”. Mary Shadd Cary’s editorial was predicting that things were going to get worse. Five years after Mr. Buchanan’s election, the United States entered in civil war.
Picture retrieved from Canadiana - by Canadian Research Knowledge Network (CRKN) – for research use:
Olivia Branscum is a PhD student in Philosophy at Columbia University. She is co-producer of the ENN New Voices podcast