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  • An encyclopedia of philosophy articles written by professional philosophers..
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  • Margaret Cavendish (1623—1673).
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Indeed, natural philosophy constituted the largest part of her philosophical output and a large part of her writing as a whole. Her philosophical commitments can be described as materialist, vitalist and panpsychist. In what follows, her philosophical discussions will be grouped around several recurring themes and arguments.

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She explains that her intent is to provide a philosophical system accessible to all, without special training. From her earliest work, Philosophical Fancies, published in , Cavendish argued for materialism in nature. This infinite material substance is composed of an infinite number of material parts, with infinite degrees of motion. Similarly, this motion is all of the same kind, differing from instance to instance only in swiftness or direction.

In other words, the natural world is entirely constituted by a single type of stuff, which she calls matter and a single force, which she calls motion. She distinguishes the objects and events in nature from one another by the varying parts of matter, bearing different motions, within that one infinite material substance.

Thus we see from the very beginning of her first work that she is a materialist. The exact nature of her materialism develops over time, however. Later, in her Observations from , she provides at least two arguments against atomism. She also argues that composite bodies, each with their own motions, could not account for the unity of the complex body, but would instead be like a swarm of bees or a school of fish.

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Atomism, she argues, cannot explain organic unity. Instead of atomism, Cavendish proposes that matter is both infinite in extension and always further divisible. Furthermore, for Cavendish, complex beings such as animals are composed of distinctive matter in motion, which she takes to provide them with their unity. Even so, her primary targets are not atomist materialism, as much as both the occultism of the Schools and the mechanism of some of her contemporaries.

She also applies her materialism to the human mind.

In her early works, she suggests that there is nothing of the human being that is not material. For example, in her first work, she wrote a brief dialogue between body and mind, in which she claims that the only way the mind can attain any sort of life after the death of the body is by fame, that is, by being thought well of by others.

Indeed, she elsewhere claims that "all the actions of sense and reason Cavendish seems to qualify her materialism with regard to the human soul later in her career, when she clarifies that her previously strong and consistent commitment to materialism only applies to the natural world. For example, in Observations , she claims that humans have both a material mind and, in addition, a supernatural, immaterial soul. She argues that the way, in which this supernatural soul is related to the material mind and body is itself supernatural. After all, she suggests, place is a property belonging only to bodies and thus, could not belong to an immaterial soul.

Therefore, the way, in which the immaterial soul is related to the material person is itself a supernatural, that is, miraculous phenomenon. Unfortunately, she offers little explanation for this immaterial soul and refrains from explaining whether or how the immortal soul might interact at all with anything in nature, instead implying that it does not. To make matters even more confusing, she seems to amend her view in when claiming that only God is immaterial and all other things are material.

It may be that she had changed her mind as to whether or not human beings have immaterial, supernatural souls, but the texts themselves do not seem to speak definitively.

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Throughout her work, however, Cavendish did claim that human beings possess a material soul. She explains the material, natural soul in the same way, in which she explains the mind, through her distinction among the different degrees of motion in matter, as mentioned above. In contrast, there is also a finer and more rare matter, which possesses more motion.

This faster and lighter matter infuses dull matter. The natural, material, human soul or mind, she explains, is the finer, rarer matter within our grosser, cruder material bodies. Scholars have noted the similarity this view bears to Stoic doctrine, in that the rarer, more quickly moving matter resembles the Stoic pneuma. Just like the Stoics, she also explicitly states in her later works—and suggests at times in her earlier works—that all bodies are completely infused with varying degrees of this active matter. Be the first to ask a question about The Woman's Belly Book.

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