Sunday 31 December 2017

Happy Birthday Lady Mary Shepherd!

Today, December 31st 2017, marks the 240th anniversary of the birth of Lady Mary Shepherd (nee Mary Primrose). She was born into a Scottish aristocratic family who lived at Barnbougle Castle, near Edinburgh[i]. I have named my philosophy circle blog about her after the intellectual salons she hosted. So, I’ll be exploring what Shepherd’s salons may have been like.


So what would have been on the menu?

I’ve chosen a few possible dishes that might have been served at Shepherd’s salon[ii]:

First courses:

Brocoli &c

Sweet Breads Ala Royal

Sheep Rumps & Kidneys in Rice

Larded Oysters

Ducks Alamode

Florendine of Rabbits

Hare Soup

Second courses:

Pheasant

Marbl’d Veal

Pea Chick with Asparagus

Roast Woodcocks

Stew’d Mushroomd

Macaroni

Roasted Hare

Burnt Cream (maybe a creme brulΓ©e?)

Floating Island (oeuf a la neige)



It was customary to serve the food before the guests were seated and then they would informally serve themselves rather than waiting to be served. Men and women sat together and socialised with each other throughout the evening. It was commonplace to decorate the table with flowers, arranged side dishes of vegetables such as olives and to set the table much as today with beautifully arranged napkins and wineglasses[iii].


Who would have attended her salons?

Through her family and marriage shepherd enjoyed a wide range of contacts and friendships which included intellectuals from various professions such as philosophers, literary figures, politicians, economists, mathematicians, publishers and scientists. Among the likely guests were the philosophers Dugald Stewart and James Mill, the female mathematician and science writer Mary Somerville, economist David Ricardo as well as literary greats such as Samuel Taylor Coleridge and William Wordsworth[iv].

Although these are illustrious names, it was an important feature and social principle of salons during this period both in the UK and abroad that gatherings were egalitarian and not elitist. People from different classes and social backgrounds mixed together and gender roles were less demarcated and Shepherd’s salon was no exception to this. It was very common for the host of a salon to be a woman and the hostess would often run it and set the rules, tone, manners which would govern the salon’s social gatherings for both sexes! The hostess was often regarded as highly influential and many tried to stay on the right side of her! It was a highly skilled role which required a combination of a great intellect with quick thinking, a sense of humour and complex social skills. Shepherd was incredibly good at this[v]: 

“Lady Mary Shepherd was remembered, through her brother and her nephew, as a hostess of unusually sharp wit and logical ability:

I should like to hear more about the gifted Lady Mary Shepherd — and her ‘Salon,’ which my mother has often assured me was a very interesting and agreeable one. My father seems to have been often there, and Lady Mary’s humour seems to have been as well-known as her logical powers, and occasional causticity [Brandreth, 1888, p. 4].”



What was the purpose of salons?

An important feature of salons was that everyone felt free to express and debate their views, to disagree with each other and to mix with people from opposing views e.g. radicals and conservatives. Nevertheless, the tone of the conversation remained respectful and non-confrontational whilst retaining a quick-witted and candid approach. Salons developed into an effective social space for thinkers d were a hotbed for thinkers whois post. to freely exchange and develop their controversial, creative ideas, ranging from inventions to ideas for positive social change.

I’ll go into greater detail in my next post.



[i] Jennifer McRobert, “Mary Shepherd and the Causal Relation” February 2002, revised 2014 https://philpapers.org/archive/MCRMSA.pdf. 18
[ii] Geerte de Jong, “A Menu from the Early 19th Century,” Wordpress, The Victorian Era (blog), August 11, 2012, https://19thct.com/2012/08/11/a-menu-from-the-early-19th-century/.

This is a fascinating blog about the Victorian era and it is well worth taking a look at the full menu of ideas gathered together in this post.

[iii] Geerte de Jong, “American, Old English or a La Russe: Dinner Styles in the 19th Century,” Wordpress, The Victorian Era (blog), December 26, 2012, https://19thct.com/2012/12/26/american-old-english-or-a-la-russe-dinner-styles-in-the-19th-century/. Information and citations for this post on the blog ‘The Victorian Era’  are from “A la Russe, Γ  la Pell-Mell, or Γ  la Practical: Ideology and Compromise at the Late Nineteenth-Century Dinner Table” by Michael T. Lucas, which appeared in Historical Archaeology, Vol. 28, No. 4, 1994.  
[iv] McRobert, “Mary Shepherd and the Causal Relation,” 49–53.
[v] McRobert, 48–49.

Thursday 21 December 2017

Overlooked abstracts


Although abstracts can often be overlooked they are, nonetheless, an important underpinning to and description of research ideas that one is working on and should be recognized as such.

For this post, I have transferred my abstract in full from my academia page1 where it’s been available to read for the best part of this year. Researched and written back in 2015 I focus on the religion and metaphysics of Shepherd and attempt to show that she does not fall into the trap of a circular argument. Although there is some controversy about this, nevertheless, I think there are good grounds for believing Shepherd when she states she has avoided circularity. Quite apart from the fact that she was a highly educated woman who was keen on abstract thinking and was, in my opinion, the first analytic philosopher, she also had a sister and a female friend both of whom were excellent mathematicians. This, amongst other reasons, makes it highly unlikely that she would make a logical error! I shall be exploring this further in future posts.



Title: Lady Mary Shepherd on Religion and Metaphysics

Liba Kaucky Abstract

In this paper, I shall explore the under-researched, lesser-known Early-Modern woman philosopher, Lady Mary Shepherd. Research to date has tended to focus on comparing Shepherd’s arguments with other philosophers (Atherton 1996, Bolton 2012) or her causality in relation to events and induction (Bolton 2010). However, the focus of my paper will be on her religious and metaphysical arguments in her ‘Essays on the Perception of an External Universe’. This is because I wish to put forward the thesis that many, if not all, of Shepherd’s metaphysical arguments are rooted in and derivable from her concept of God. Shepherd states that she is careful not to construct circular arguments. Hence, when she also conversely derives arguments for her concept of and belief in God from her metaphysical arguments, I suggest she is attempting to expand on and clarify her linear argument founded on God in a way that avoids circularity. I hope to show this by reconstructing and analysing the logic and methodology behind her metaphysical explanations of personal identity, mind-body and her definition of God. I would argue that in stating her logical approach, she avoids creating logically fallacious arguments which, I think, makes her an important philosopher to research.

First, I wish to focus on and unpack how and why Shepherd argues from her definition and concept of God to her metaphysics of mind, body and personal identity. For instance, from her definition of God as an intelligent, incessantly existent cause, she concludes that our continuous sense of our personal identity and existence can be best explained by deducing that only such a God could produce our continued existence. Thus, we exist irrespective of whether we are capable of perceiving our existence or not, for example, when we are asleep, we do not cease to exist simply because we are not currently perceiving our existence. Hence, this shows that God, defined as an uninterruptable original cause, sustains our life and is the cause of our unceasing memory and sense of our personal identity. I will then go on to show how her concept of God also impacts on her account of sensation, empty space, motion and matter.

Second, I wish to demonstrate and flesh out how her religious and metaphysical theories work the other way round without becoming circular. That is to say, through Shepherd’s metaphysical arguments, we can deepen our knowledge of and find further supporting premises for her concept of God. An example of this is her philosophy of mind. She seems to claim that our relations of ideas, and so our every thought, would be rendered logically inconsistent without the existence of God, that is, a being who is distinguishable from ourselves in existence and qualities but, nevertheless, is capable of gaining our sympathy. In this way, Shepherd uniquely combines metaphysics and philosophy of emotion. She both examines emotions about God as well as refutes that our sense of our continuous, unbroken personal identity relates to any change in particles. Her stance on particles influences mind-body topics, leading her to consider the possibility of bodily resurrection of a deceased person who may well be capable of moving through limitless space in a future life. Moreover, through these topics, her explanation of the immateriality of the human mind also contains her suggested concept of the essence of God who has an universal mind that, although known to us through reason, remains obscure to us because the universal mind is not a limited body and cannot be known via the senses.

To conclude. In this paper, I try to go somewhat towards appreciating and uncovering Shepherd’s unique style of methodology and argumentation as well as the scale of her overall system of thought. I have done this by looking at how her overall philosophy is rooted in her concept of God. So, I argue, in order to understand any topic within her overall system of thought, one must first take account of her concept of God.

References in abstract:

Atherton, M., (1996) ‘Lady Mary Shepherd’s case against George Berkeley’, British Journal for the History of Philosophy 4 (2):347 – 366

Bolton, M., (2010) ‘Causality and Causal Induction: The Necessitarian Theory of Lady Mary Shepherd’ in Causation and Modern Philosophy, eds. Keith Allen and Tom Stoneham, (Routledge, 2010), 242-62.

Bolton, M., (cited as forthcoming 2012) ‘Lady Mary Shepherd and David Hume on Cause and Effect’ in Feminist History of Philosophy: The Recovery and Evaluation of Women’s Philosophical Thought, eds. Eileen O’Neill and Marcy Lascano, (Springer)

(Bolton bibliographic references cited in accordance with her profile available at: http://www.philosophy.rutgers.edu/faculty-174/183-publications/580-list-of-publications)



Liba Kaucky: ‘Lady Mary Shepherd on Religion and Metaphysics’ written 2015. This abstract was submitted 16th Oct. 2015 by email to Dr Emily Thomas for the conference: ‘Early Modern Women on Metaphysics, Religion and Science’ to take place 21/03/16 at the University of Groningen. This abstract was written prior to any comments and this abstract can only be cited or quoted with the author’s permission. Copyright © by Liba Kaucky

ResearcherID:P-2484-2016, URL: http://www.researcherid.com/rid/P-2484-2016




1 available at:

Shepherd vol 2: Bibliography

 Bibliography: