View source for Biography:G. E. M. Anscombe

{{short description|British analytic philosopher (1919–2001)}}
{{EngvarB|date=August 2014}}
{{Infobox philosopher
| region = [[Philosophy:Western philosophy|Western philosophy]]
| era   = [[Philosophy:20th-century philosophy|20th-century philosophy]]
| name = G.&nbsp;E.&nbsp;M. Anscombe
| honorific_suffix = {{post-nominals|country=GBR|FBA|size=100%}}
| image =
| alt =
| caption = Anscombe as a young woman
| birth_name  = Gertrude Elizabeth Margaret Anscombe
| birth_place = Limerick, Ireland
| death_date  = {{death date and age|df=y|2001|1|5|1919|3|18}}
| death_place = Cambridge, England
| other_names = Elizabeth Anscombe
| notable_works = {{unbulleted list | ''Intention'' (1957) | "Modern Moral Philosophy" (1958)}}
| institutions  = [[Organization:University of Oxford|University of Oxford]]
| education     = {{unbulleted list | St Hugh's College, Oxford (BA) | Newnham College, Cambridge}}
| school_tradition = {{unbulleted list | [[Philosophy:Analytic philosophy|Analytic philosophy]] | [[Philosophy:Analytical Thomism|Analytical Thomism]]}}
| main_interests = {{cslist | [[Philosophy:Ethics|Ethics]] | [[Logic|logic]] | philosophy of action | [[Philosophy:Philosophy of language|philosophy of language]] | [[Philosophy:Philosophy of mind|philosophy of mind]]}}
| notable_ideas = {{plainlist|
* [[Philosophy:Acting under a description|Acting under a description]]
* [[Philosophy:Brute fact|Brute fact]]s
* Coining&nbsp;"[[Philosophy:Consequentialism|consequentialism]]"
* [[Philosophy:Direction of fit|Direction of fit]]
* Revival of [[Philosophy:Virtue ethics|virtue ethics]]
}}
| awards      =
| spouse      = {{marriage|[[Biography:Peter Geach|Peter Geach]]|1941}}
| signature   =         <!--(filename only)-->
| signature_alt =
}}
{{Catholic philosophy}}
'''Gertrude Elizabeth Margaret Anscombe''' {{post-nominals|country=GBR|FBA}} ({{IPAc-en|ˈ|æ|n|s|k|ə|m}}; 18 March 1919&nbsp;– 5 January 2001), usually cited as '''G.&nbsp;E.&nbsp;M. Anscombe''' or '''Elizabeth Anscombe''', was a British<ref>{{Cite news|url=https://www.nytimes.com/2001/01/13/world/g-e-m-anscombe-81-british-philosopher.html|title=G. E. M. Anscombe, 81, British Philosopher|last=Boxer|first=Sarah|date=2001-01-13|work=The New York Times|access-date=2019-06-17|language=en-US|issn=0362-4331}}</ref> [[Philosophy:Analytic philosophy|analytic philosopher]]. She wrote on the [[Philosophy:Philosophy of mind|philosophy of mind]], philosophy of action, [[Philosophy:Philosophical logic|philosophical logic]], [[Philosophy:Philosophy of language|philosophy of language]], and [[Philosophy:Ethics|ethics]]. She was a prominent figure of [[Philosophy:Analytical Thomism|analytical Thomism]], a Fellow of Somerville College, Oxford, and a professor of philosophy at the [[Organization:University of Cambridge|University of Cambridge]].

Anscombe was a student of [[Biography:Ludwig Wittgenstein|Ludwig Wittgenstein]] and became an authority on his work and edited and translated many books drawn from his writings, above all his ''[[Philosophy:Philosophical Investigations|Philosophical Investigations]]''. Anscombe's 1958 article "Modern Moral Philosophy" introduced the term ''[[Philosophy:Consequentialism|consequentialism]]'' into the language of analytic philosophy, and had a seminal influence on contemporary [[Philosophy:Virtue ethics|virtue ethics]].<ref>{{Cite web|title=Ninety-four pages & then some: Roger Teichmann interviewed by Richard Marshall.|url=https://www.3-16am.co.uk/articles/ninety-four-pages-then-some|access-date=2021-06-14|website=3:16|language=en|quote=Anscombe's paper was rightly credited with having helped start up the renewed interest in Aristotelian ethics, an interest which produced what is now often called 'virtue ethics'.}}</ref> Her monograph ''Intention'' (1957) was described by [[Biography:Donald Davidson (philosopher)|Donald Davidson]] as "the most important treatment of action since [[Biography:Aristotle|Aristotle]]".<ref>{{Cite journal|last=Wiseman|first=Rachael|date=2015-01-01|title=Anscombe's Intention|url=https://www.tandfonline.com/doi/abs/10.5235/20403313.6.l.182|journal=Jurisprudence|volume=6|issue=1|pages=182–193|doi=10.5235/20403313.6.l.182|doi-broken-date=1 August 2023|issn=2040-3313}}</ref><ref>{{Cite book|last=Stoutland|first=Frederick|url=https://www.worldcat.org/oclc/754715004|title=Essays on Anscombe's Intention|date=2011|publisher=Harvard University Press|others=Anton Ford, Jennifer Hornsby, Frederick Stoutland|isbn=978-0-674-06091-3|location=Cambridge, Mass.|chapter=Introduction: Anscombe's Intention in Context|pages=1–22|doi=10.4159/harvard.9780674060913.intro|oclc=754715004|chapter-url=https://doi.org/10.4159%2Fharvard.9780674060913.intro}}</ref> The continuing philosophical interest in the concepts of intention, [[Philosophy:Action|action]], and practical reasoning can be said to have taken its main impetus from this work.{{citation needed|date=June 2020}}

== Life ==
Anscombe was born to Gertrude Elizabeth (née Thomas) and Captain Allen Wells Anscombe, on 18 March 1919, in Limerick, Ireland, where her father had been stationed with the Royal Welch Fusiliers during the Irish War of Independence.<ref name=":8">{{Cite book|url=https://www.thebritishacademy.ac.uk/sites/default/files/115p031.pdf|title=Gertrude Elizabeth Margaret Anscombe, 1919–2001|last=Teichman|first=Jenny|editor1-first=F.M.L|editor1-last=Thompson|work=Proceedings of the British Academy, Volume 115 Biographical Memoirs of Fellows, I|publisher=British Academy|year=2003|isbn=978-0-19-175421-0|language=en|doi=10.5871/bacad/9780197262788.001.0001}}</ref> Both her mother and father were involved with education. Her mother was a headmistress and her father went on to head the science and engineering side at
Dulwich College.<ref name=":3">{{Cite ODNB|url=https://www.oxforddnb.com/view/10.1093/ref:odnb/9780198614128.001.0001/odnb-9780198614128-e-75032|title=Anscombe, (Gertrude) Elizabeth Margaret (1919–2001), philosopher {{!}} Oxford Dictionary of National Biography|last=Teichman|first=Jenny|date=2017|language=en|doi=10.1093/ref:odnb/75032|access-date=2019-06-17}}</ref>

Anscombe attended Sydenham High School and then, in 1937, went on to read ''literae humaniores'' ('Greats') at St Hugh's College, Oxford. She was awarded a Second Class in her honour moderations in 1939 and (albeit it with reservations on the part of her Ancient History examiners<ref name=":7">{{Cite book|title=The Philosophy of Elizabeth Anscombe|last=Teichmann|first=Roger|publisher=Oxford University Press|year=2008|isbn=978-0-19-153845-2|location=Oxford|chapter=Introduction|oclc=269285454|quote=The philosophy examiners wanted to give her a First ... but the ancient history examiners would agree to this only on condition that she showed a minimum knowledge of their subject in a viva voce (oral) examination. Anscombe's performance ... was less than spectacular... To the last two questions she answered 'No', these being 'Can you give us the name of a Roman provincial governor?' and (in some desperation) 'Is there any fact about the period you are supposed to have studied which you would like to tell us?' The examiners cannot have been well pleased, but somehow or other ended up being persuaded by the philosophers ... As Michael Dummett writes in his obituary ... 'For the [ancient historians] to have yielded, her philosophy papers must have been astonishing'.}}</ref>) a [[British undergraduate degree classification#First-class honours|First]] in her degree finals in 1941.<ref name=":3" />

While still at Sydenham High School, Anscombe converted to [[Organization:Catholic Church|Catholicism]]. During her first year at St Hugh's, she was received into the church, and was a practising Catholic thereafter.<ref name=":3" />

In 1941 she married [[Biography:Peter Geach|Peter Geach]]. Like her, Geach was a Catholic convert who became a student of Wittgenstein and a distinguished academic philosopher. Together they had three sons and four daughters.<ref name=":3" />

After graduating from Oxford, Anscombe was awarded a research fellowship for postgraduate study at Newnham College, Cambridge, from 1942 to 1945.<ref name=":3" /> Her purpose was to attend [[Biography:Ludwig Wittgenstein|Ludwig Wittgenstein]]'s lectures. Her interest in Wittgenstein's philosophy arose from reading the ''[[Philosophy:Tractatus Logico-Philosophicus|Tractatus Logico-Philosophicus]]'' as an undergraduate. She claimed to have conceived the idea of studying with Wittgenstein as soon as she opened the book in Blackwell's and read section 5.53, "Identity of object I express by identity of sign, and not by using a sign for identity. Difference of objects I express by difference of signs." She became an enthusiastic student, feeling that Wittgenstein's therapeutic method helped to free her from philosophical difficulties in ways that her training in traditional systematic philosophy could not. As she wrote:

{{blockquote|For years, I would spend time, in cafés, for example, staring at objects saying to myself: 'I see a packet. But what do I really see? How can I say that I see here anything more than a yellow expanse?'<!-- Single quotation marks are used here, whereas they are not later on in the quotation. --> ... I always hated [[Philosophy:Phenomenalism|phenomenalism]] and felt trapped by it. I couldn't see my way out of it but I didn't believe it. It was no good pointing to difficulties about it, things which [[Biography:Bertrand Russell|Russell]] found wrong with it, for example. The strength, the central nerve of it remained alive and raged achingly. It was only in Wittgenstein's classes in 1944 that I saw the nerve being extracted, the central thought "I have got this, and I define 'yellow' (say) as this" being effectively attacked.|sign=|source=Metaphysics and the Philosophy of Mind: The Collected Philosophical Papers of G.E.M. Anscombe, Volume 2 (1981) pp. vii–x.}}

After her fellowship at Cambridge ended, she was awarded a research fellowship at Somerville College, Oxford,<ref name=":3" /> but during the academic year of 1946/47, she continued to travel to Cambridge once a week to attend tutorials with Wittgenstein that were devoted mainly to the [[Religion:Philosophy of religion|philosophy of religion]].<ref>{{Cite book|url=https://books.google.com/books?id=C7EvDwAAQBAJ&pg=PA407|title=The selected writings of Maurice O'Connor Drury : on Wittgenstein, philosophy, religion and psychiatry|last=Drury, M. O'C. (Maurice O'Connor)|others=Hayes, John (Professor of Philosophy)|isbn=978-1-4742-5636-0|location=London|pages=407–409|oclc=946967786|date=21 September 2017}}</ref> She became one of Wittgenstein's favourite students and one of his closest friends.<ref name=":5">{{Cite book|title=Ludwig Wittgenstein : the duty of genius|last=Monk, Ray.|date=1990|publisher=Free Press|isbn=0-02-921670-2|edition= 1st American |location=New York|pages=497–498|oclc=21560991}}</ref><ref name=":9" /> Wittgenstein affectionately addressed her by the pet name "old man" – she being (according to Ray Monk) "an exception to his general dislike of academic women".<ref name=":5" /><ref name=":9" /> His confidence in Anscombe's understanding of his perspective is shown by his choice of her as the translator of his ''[[Philosophy:Philosophical Investigations|Philosophical Investigations]]'' (for which purpose he arranged for her to spend some time in Vienna to improve her German<ref name=":6">{{Cite book|url=https://books.google.com/books?id=bisiGaxtIlcC&pg=PT671|title=The Oxford Handbook of Wittgenstein|date=2011|publisher=Oxford University Press|others=Kuusela, Oskari., McGinn, Marie.|isbn=978-0-19-928750-5|location=Oxford|pages=715 (fn.2)|oclc=764568769}}</ref><ref name=":8" />).

Anscombe visited Wittgenstein many times after he left Cambridge in 1947, and travelled to Cambridge in April 1951 to visit him on his deathbed. Wittgenstein named her, along with [[Biography:Rush Rhees|Rush Rhees]] and [[Biography:Georg Henrik von Wright|Georg Henrik von Wright]], as his literary executor.<ref name=":8" /> After his death in 1951 she was responsible for editing, translating, and publishing many of Wittgenstein's manuscripts and notebooks.<ref name=":8" /><ref name=":9">{{Citation|last=Driver|first=Julia|title=Gertrude Elizabeth Margaret Anscombe|date=2018|url=https://plato.stanford.edu/archives/spr2018/entries/anscombe/|encyclopedia=The Stanford Encyclopedia of Philosophy|editor-last=Zalta|editor-first=Edward N.|edition=Spring 2018|publisher=Metaphysics Research Lab, Stanford University|access-date=2019-06-19}}</ref>

Anscombe did not avoid controversy. As an undergraduate in 1939 she had publicly criticised Britain's entry into the Second World War.<ref>{{Cite news|url=https://www.telegraph.co.uk/news/obituaries/1313382/Professor-G-E-M-Anscombe.html |archive-url=https://ghostarchive.org/archive/20220112/https://www.telegraph.co.uk/news/obituaries/1313382/Professor-G-E-M-Anscombe.html |archive-date=12 January 2022 |url-access=subscription |url-status=live|title=Professor G E M Anscombe|date=2001-01-06|work=The Daily Telegraph|access-date=2019-06-19|language=en-GB|issn=0307-1235|quote=In the autumn of 1939, while still an undergraduate, she and a friend wrote a pamphlet entitled The Justice of the Present War Examined. In this, Elizabeth Anscombe argued that while Britain was certainly fighting against an unjust cause, it was not fighting for a just one. ... Subsequently, the Catholic Archbishop of Birmingham told the two students to withdraw the pamphlet because they had described it as Catholic without getting a Church licence.}}{{cbignore}}</ref> And, in 1956, while a research fellow, she unsuccessfully protested against Oxford granting an honorary degree to Harry S. Truman, whom she denounced as a mass murderer for his use of atomic bombs against Hiroshima and Nagasaki.<ref name=":0">{{Cite book|title=The Oxford encyclopedia of women in world history|last=MEYERS|first=DIANA TIETJENS|date=2008|publisher=Oxford University Press|others=Smith, Bonnie G. (ed.)|isbn=978-0-19-514890-9|location=Oxford [England]|chapter=Anscombe, Elizabeth|oclc=167505633|quote=Anscombe ... opposed Britain's entry into World War II on the grounds that fighting the war would certainly involve killing non-combatants. When Oxford decided to award the U.S. president Harry Truman an honorary degree in 1956, Anscombe protested vigorously, arguing that the atomic bombing of innocent civilians at Hiroshima and Nagasaki disqualified him for such an honour.|chapter-url=https://archive.org/details/oxfordencycloped0000unse_k2h2}}</ref><ref name=":1">{{Cite web|url=https://ethicscenter.nd.edu/about/inspire/giants/elizabeth-anscombe/|title=Elizabeth Anscombe // de Nicola Center for Ethics and Culture // University of Notre Dame|website=ethicscenter.nd.edu|access-date=2019-05-06|quote=Anscombe ... was a vigorous opponent of the use of nuclear weapons and led a protest of Oxford's awarding a degree to President Harry Truman on the grounds that a mass-murderer should not be so honoured. She was also a fierce opponent of abortion; on one occasion late in her life, she had to be dragged bodily by police away from a sit-in at an abortion clinic.}}</ref><ref>{{Cite journal|url=http://dro.dur.ac.uk/19830/1/19830.pdf|title=The Intended and Unintended Consequences of Intention|last=Wiseman|first=Rachael|date=2016|journal=American Catholic Philosophical Quarterly|volume=90|issue=2|pages=207–227|doi=10.5840/acpq201622982|access-date=2019-06-17|quote=On 1st May 1956, Oxford University's Convocation ...considered nominations for honorary degrees ... One of the nominations was Harry S. Truman ... Anscombe ..."caused a small stir" ... by arguing that the nomination should be rejected on the grounds that Truman was guilty of mass murder ... Anscombe's speech did not persuade ...The House was asked to indicate its attitude toward the nomination, and showed overwhelming support. ... On 20th June, Truman was awarded his honorary degree}}</ref>  She would further publicise her position in a (sometimes erroneously dated<ref>Gormally, L. – Kietzmann, C. – Torralba, J. M., [https://core.ac.uk/download/pdf/83567387.pdf ''Bibliography of Works by G.E.M. Anscombe'', Seventh Version] – June 2012 ''The date in CP is "1957" and there is no date in the original pamphlet. However, according to the facts it must have been published in 1956. The Honorary Degree was conferred on June 20th. 1956 and the Bodleian stamp of the pamphlet is "11 July 1956". See Torralba, J. M., Acción intencional y razonamiento práctico según G.E.M. Anscombe, Pamplona: Eunsa, 2005, pp. 58-61.''</ref>) pamphlet privately printed soon after Truman's nomination for the degree was approved. In the same she said she "should fear to go" to the Encaenia (the degree conferral ceremony) "in case God's patience suddenly ends."<ref>{{Cite web|url=http://www.anthonyflood.com/anscombetrumansdegree.htm|title=G. E. M. Anscombe "Mr. Truman's Degree"|date=1956|access-date=2019-06-17}}</ref> She would also court controversy with some of her colleagues by defending the Catholic Church's opposition to contraception.<ref name=":9" /> Later in life, she would be arrested protesting outside an abortion clinic, after abortion had been legalised in Great Britain (albeit with restrictions).<ref name=":1" /><ref>{{Cite web|url=https://churchpop.com/2016/10/18/rare-pics-surface-of-elizabeth-anscombe-arrested-for-blocking-abortion-clinic/|title=Rare Pics Surface of Elizabeth Anscombe Arrested for Blocking Abortion Clinic|date=2016-10-18|website=ChurchPOP|language=en-US|access-date=2019-06-13}}</ref>

Having remained at Somerville College since 1946, Anscombe was elected Professor of Philosophy at the University of Cambridge in 1970, where she served until her retirement in 1986. She was elected a fellow of the British Academy in 1967, and a Foreign Honorary Member of the American Academy of Arts and Sciences in 1979.<ref name="AAAS">{{cite web|title=Book of Members, 1780–2010: Chapter A|url=http://www.amacad.org/publications/BookofMembers/ChapterA.pdf|publisher=American Academy of Arts and Sciences|access-date=19 April 2011}}</ref>

In her later years, Anscombe suffered from heart disease, and was nearly killed in a car crash in 1996. She never fully recovered and she spent her last years in the care of her family in Cambridge.<ref name=":3" /> She died peacefully on 5 January 2001, aged 81, with her husband and four of their seven children at her hospital bedside just after praying the Sorrowful Mysteries of the [[Religion:Rosary|rosary]].<ref name=":8" /> Anscombe's "last intentional act was kissing Peter Geach", her husband of sixty years.<ref>O'Grady, J. 2001. 'Obituary: Elizabeth Anscombe', The Guardian 11 January 2001, Guardian Leader Pages, p. 26. It is quoted in Jones, David Albert, "Portrait of a Catholic Philosopher," The Pastoral Review, May 2006. [https://www.bioethics.org.uk/page/about_us/about_elizabeth_anscombe]</ref>

She had not said where she was to be buried and the family chose what is now the Ascension Parish burial ground, as it was the nearest one to their home. There was some difficulty in getting a full-size plot, where she could be buried without being cremated first. This was not possible in the new part of the cemetery, so the site finally obtained – after negotiation with Ely diocesan authorities – was that of an old grave, corner-to-corner with the plot where Wittgenstein had been buried half a century before.{{citation needed|date=October 2021}}

=== Debate with C. S. Lewis ===
As a young philosophy don, Anscombe acquired a reputation as a formidable debater. In 1948, she presented a paper at a meeting of Oxford's Socratic Club in which she disputed [[Biography:C. S. Lewis|C.&nbsp;S. Lewis]]'s argument that [[Philosophy:Naturalism|naturalism]] was self-refuting (found in the third chapter of the original publication of his book ''Miracles''). Some associates of Lewis, primarily George Sayer and Derek Brewer, have remarked that Lewis lost the subsequent debate on her paper and that this loss was so humiliating that he abandoned theological argument and turned entirely to devotional writing and children's literature.<ref>{{cite web |year=1999 |title=Frequently Asked Questions about C.S. Lewis |url=http://www.rapidnet.com/~jbeard/bdm/exposes/lewis/cs-lewis.htm |publisher=Biblical Discernment Ministries |access-date=9 November 2017 |archive-date=24 October 2005 |archive-url=https://web.archive.org/web/20051024192900/http://www.rapidnet.com/~jbeard/bdm/exposes/lewis/cs-lewis.htm |url-status=dead }}</ref> This is a claim disputed by Walter Hooper<ref>{{Cite web|date=11 January 2001|title=Truth about Anscombe v C S Lewis|url=https://www.telegraph.co.uk/comment/letters/4258502/Truth-about-Anscombe-v-C-S-Lewis.html|url-status=live|archive-url=https://web.archive.org/web/20210324074408/https://www.telegraph.co.uk/comment/letters/4258502/Truth-about-Anscombe-v-C-S-Lewis.html|archive-date=24 March 2021|access-date=2021-03-24|website=The Telegraph|language=en-GB|quote=when writing my C. S. Lewis: a Companion and Guide (1996). Lewis told me in 1963 that he thought he won the debate with Anscombe at the Socratic Club in 1948. However, he accepted that he had been unclear and revised Chapter III of the book. Ironically, many philosophers disagree with Anscombe's argument, and maintain that the original chapter was philosophically sound, and that Lewis did not need to rewrite it. It is also not true that Lewis "never again wrote straightforward polemics for Christianity". In 1952, he revised his BBC wartime broadcasts as Mere Christianity. That book has probably caused more people to accept the faith than any other philosophical tome of the last century. Lewis was a man of such titanic imagination that he didn't need to go over and over the same ideas. It was not fear of Anscombe or anyone else that caused him to write the seven incomparable Chronicles of Narnia in the 1950s. Three theological works followed them.}}</ref> and Anscombe's impression of the effect upon Lewis was somewhat different:

{{blockquote|The fact that Lewis rewrote that chapter, and rewrote it so that it now has those qualities [to address Anscombe's objections], shows his honesty and seriousness. The meeting of the Socratic Club at which I read my paper has been described by several of his friends as a horrible and shocking experience which upset him very much. Neither Dr Havard (who had Lewis and me to dinner a few weeks later) nor Professor Jack Bennet remembered any such feelings on Lewis' part ... My own recollection is that it was an occasion of sober discussion of certain quite definite criticisms, which Lewis' rethinking and rewriting showed he thought was accurate. I am inclined to construe the odd accounts of the matter by some of his friends – who seem not to have been interested in the actual arguments or the subject matter – as an interesting example of the phenomenon called "[[Philosophy:Psychological projection|projection]]".|sign=|source=Metaphysics and the Philosophy of Mind: The Collected Philosophical Papers of G.E.M. Anscombe, Volume 2 (1981) p.x.}}

As a result of the debate, Lewis substantially rewrote chapter 3 of ''Miracles'' for the 1960 paperback edition.<ref>{{Cite journal|last=Smilde|first=Arend|date=2017-12-06|title=What Lewis really did to Miracles A philosophical layman's attempt to understand the Anscombe affair|url=http://lewisiana.nl/anscombe/|journal=Journal of Inklings Studies|language=en|volume=1|issue=2|pages=9–24|doi=10.3366/ink.2011.1.2.3}}</ref>

== Work ==

=== On Wittgenstein ===
Some of Anscombe's most frequently cited works are translations, editions, and expositions of the work of her teacher Ludwig Wittgenstein, including an influential exegesis<ref>{{cite book|last=Anscombe|first=G. E. M.|url=https://archive.org/details/g.-e.-m.-anscombe-an-introduction-to-wittgenstein-s-tractatus|title=An Introduction to Wittgenstein's Tractatus|date=1959|publisher=Hutchinson|location=London}}</ref> of Wittgenstein's 1921 book, the ''[[Philosophy:Tractatus Logico-Philosophicus|Tractatus Logico-Philosophicus]]''. This brought to the fore the importance of [[Biography:Gottlob Frege|Gottlob Frege]] for Wittgenstein's thought and, partly on that basis, attacked "positivist" interpretations of the work. She co-edited his posthumous second book, ''[[Philosophy:Philosophical Investigations|Philosophische Untersuchungen/Philosophical Investigations]]'' (1953) with [[Biography:Rush Rhees|Rush Rhees]]. Her English translation of the book appeared simultaneously and remains standard. She went on to edit or co-edit several volumes of selections from his notebooks, (co-)translating many important works like ''Remarks on the Foundations of Mathematics'' (1956) and Wittgenstein's "sustained treatment" of [[Biography:G. E. Moore|G. E. Moore]]'s epistemology, ''On Certainty'' (1969).<ref>{{cite book|last=Wittgenstein|first=Ludwig|title=On Certainty|location=Oxford|publisher=BasilBlackwell|date=1969}}</ref>

In 1978, Anscombe was awarded the Austrian Cross of Honour for Science and Art, 1st class for her work on Wittgenstein.<ref>{{cite web |url=http://www.parlament.gv.at/PAKT/VHG/XXIV/AB/AB_10542/imfname_251156.pdf |title=Reply to a Parliamentary Question |language=de |page=521 |location=Vienna |access-date=21 October 2012}}</ref>

=== ''Intention'' ===
Her most important work is the monograph ''Intention'' (1957). Three volumes of collected papers were published in 1981: ''From Parmenides to Wittgenstein''; ''Metaphysics and the Philosophy of Mind''; and ''Ethics, Religion and Politics''. Another collection, ''Human Life, Action and Ethics'' appeared posthumously in 2005.<ref name=":6" />

The aim of ''Intention'' (1957) was to make plain the character of human action and will. Anscombe approaches the matter through the concept of [[Philosophy:Intention|intention]], which, as she notes, has three modes of appearance in the English language:

{| class="wikitable"
|-
| ''She is X'ing intentionally''
| intentional action
|-
| ''She is X'ing with the intention of doing'' Y <br />or ... ''She is X'ing to Y''
| intention with which<br /> or further intention in acting
|-
|''She intends to Y'' <br />or ... ''She has expressed the intention to do Y''
| expression of intention for the future;<br /> (what [[Biography:Donald Davidson (philosopher)|Davidson]] later called a pure intending)
|}

She suggests that a true account must somehow connect these three uses of the concept, though later students of intention have sometimes denied this, and disputed some of the things she presupposes under the first and third headings. It is clear though that it is the second that is crucial to her main purpose, which is to comprehend the way in which human thought and understanding and conceptualisation relate to the "events in a man's history", or the goings on to which he is subject.

Rather than attempt to define intentions in abstraction from [[Philosophy:Action|actions]], thus taking the third heading first, Anscombe begins with the concept of an intentional action. This soon connected with the second heading. She says that what is up with a human being is an intentional action if the question "Why", taken in a certain sense (and evidently conceived as addressed to him), has application.{{sfn|Anscombe|1957|loc=sec. 5–8}} An agent can answer the "why" question by giving a reason or purpose for her action. "To do Y" or "because I want to do Y" would be typical answers to this sort of "why?"; though they are not the only ones, they are crucial to the constitution of the phenomenon as a typical phenomenon of human life.{{sfn|Anscombe|1957|loc=sec. 18–21}} The agent's answer helps supply the [[Philosophy:Description|description]]s under which the action is intentional. Anscombe was the first to clearly spell out that actions are intentional under some descriptions and not others. In her famous example, a man's action (which we might observe as consisting of moving an arm up and down while holding a handle) may be intentional under the description "pumping water" but not under other descriptions such as "contracting these muscles", "tapping out this rhythm", and so on. This approach to action influenced Donald Davidson's theory, despite the fact that Davidson went on to argue for a causal theory of action that Anscombe never accepted.<ref name=":4" />{{sfn|Anscombe|1957}}

''Intention'' (1957) is also the classic source for the idea that there is a difference in "[[Philosophy:Direction of fit|direction of fit]]" between cognitive states like [[Philosophy:Belief|belief]]s and [[Conatus|conative]] states like desire. (A theme later taken up and discussed by [[Biography:John Searle|John Searle]].)<ref>{{Cite book|title=Intentionality, an essay in the philosophy of mind|last=Searle, John R.|date=1983|publisher=Cambridge University Press|isbn=0-521-22895-6|location=Cambridge [Cambridgeshire]|oclc=9196773}}</ref> Cognitive states describe the world and are causally derived from the facts or objects they depict. Conative states do not describe the world, but aim to bring something about in the world. Anscombe used the example of a shopping list to illustrate the difference.<ref>See {{harvnb|Anscombe|1957|loc=sec. 32}}.</ref> The list can be a straightforward observational report of what is actually bought (thereby acting like a cognitive state), or it can function as a conative state such as a command or desire, dictating what the agent should buy. If the agent fails to buy what is listed, we do not say that the list is untrue or incorrect; we say that the mistake is in the action, not the desire. According to Anscombe, this difference in direction of fit is a major difference between speculative knowledge (theoretical, empirical knowledge) and practical knowledge (knowledge of actions and morals). Whereas "speculative knowledge" is "derived from the objects known", practical knowledge is – in a phrase Anscombe lifts from Aquinas – "the cause of what it understands".<ref>See {{harvnb|Anscombe|1957|loc=sec. 48}}.</ref>

=== Ethics ===
Anscombe made great contributions to ethics as well as metaphysics. She is credited with having coined the term "[[Philosophy:Consequentialism|consequentialism]]". In her 1958 essay "Modern Moral Philosophy", Anscombe wrote:

{{blockquote|The denial of any distinction between foreseen and intended consequences, as far as responsibility is concerned, was not made by [[Biography:Henry Sidgwick|Sidgwick]] in developing any one 'method of ethics'; he made this important move on behalf of everybody and just on its own account; and I think it plausible to suggest that ''this'' move on the part of Sidgwick explains the difference between old-fashioned [[Philosophy:Utilitarianism|Utilitarianism]] and the ''consequentialism'', as I name it, which marks him and every English academic moral philosopher since him.}}

"Modern Moral Philosophy" is credited with reviving interest in and study of [[Philosophy:Virtue ethics|virtue ethics]] in Western academic philosophy.<ref name=":2" /><ref>{{Cite book|title=Virtue ethics|url=https://archive.org/details/virtueethics00cris|url-access=limited|date=1997|publisher=Oxford University Press|others=Crisp, Roger, Slote, Michael|isbn=0-19-875189-3|location=Oxford|pages=[https://archive.org/details/virtueethics00cris/page/n78 3]|chapter=Introduction|oclc=37028589}}</ref> 

The Anscombe Bioethics Centre in Oxford is named after her, and conducts bioethical research in the Catholic tradition.<ref>{{cite web |url=http://www.bioethics.org.uk/ |title=Home |website=bioethics.org.uk}}</ref>

As argued in the new philosophical and biographical monographs '''''"Metaphysical Animals"''''' and '''''"The Women are Up to''''' '''''Something"''''', Anscombe's ethical conversations with [[Biography:Philippa Foot|Philippa Foot]], [[Biography:Iris Murdoch|Iris Murdoch]], and [[Biography:Mary Midgley|Mary Midgley]], are increasingly recognised as forming an important development in post-war Oxford ethics, constituting a backlash against the shallow moral Kantian idealism, prescriptivism, and verificationism practised by other Oxford philosophers of earlier decades such as Prichard, R.M. Hare, and A.J. Ayer.[https://www.theguardian.com/books/2022/feb/10/metaphysical-animals-review-four-women-who-changed-philosophy]
=== Brute and institutional facts ===
Anscombe also introduced the idea of a set of facts being 'brute relative to' some fact. When a set of facts xyz stands in this relation to a fact A, they are a subset out of a range some subset among which holds if A holds. Thus if A is the fact that I have paid for something, the brute facts might be that I have handed him a cheque for a sum which he has named as the price for the goods, saying that this is the payment, or that I gave him some cash at the time that he gave me the goods. There tends, according to Anscombe, to be an institutional context which gives its point to the description 'A', but of which 'A' is not itself a description: that I have given someone a shilling is not a description of the institution of money or of the currency of the country. According to her, no brute facts ''xyz'' can generally be said to entail the fact ''A'' relative to which they are 'brute' except with the proviso "under normal circumstances", for "one cannot mention all the things that were not the case, which would have made a difference if they had been."<ref>{{Cite journal|last=Anscombe|first=G. E. M.|date=1958|title=On Brute Facts|journal=Analysis|volume=18|issue=3|pages=69–72|doi=10.2307/3326788|jstor=3326788}}</ref> A set of facts xyz ... may be brute relative to a fact A which itself is one of a set of facts ABC ... which is brute relative to some further fact W. Thus Anscombe's account is not of a distinct class of facts, to be distinguished from another class, 'institutional facts': the essential relation is that of a set of facts being 'brute relative to' some fact. Following Anscombe, [[Biography:John Searle|John Searle]] derived another conception of 'brute facts'  as non-mental facts to play the foundational role and generate similar hierarchies in his philosophical account of [[Philosophy:Speech act|speech act]]s and [[Social:Institution|institution]]al reality.<ref>{{cite book|last=Searle|first=John|title=The Construction of Social Reality|location=London|publisher=Allen Lane The Penguin Press|date=1995|isbn=0-14-023590-6|pages= 120–121}}</ref>

=== First person ===
Her paper "The First Person"<ref name=":4">{{cite book|last=Anscombe|first=G. E. M.|title=Metaphysics and the Philosophy of Mind (collected papers vol 2)|location=Oxford|publisher=Basil Blackwell|date=1981|isbn=0-631-12932-4|pages=[https://archive.org/details/metaphysicsphilo00ansc_428/page/n116 21]–36|url=https://archive.org/details/metaphysicsphilo00ansc_428}}</ref> buttressed remarks by Wittgenstein (in his Lectures on "Private Experience"<ref>{{cite book|last=Wittgenstein|first=Lugwig|title=Notes for Lectures on "Private Experience" and "Sense Data", in "Philosophical Occasions" (eds J. Klagge and A. Nordmann)|location=Indianapolis|publisher=Hackett|date=1993|page=228}}</ref>) arguing for the now-notorious conclusion that the first-person pronoun, "I", does not refer to anything (not, e.g., to the speaker) because of its immunity from reference failure. Having shown by counter-example that 'I' does not refer to the body, Anscombe objected to the implied Cartesianism of its referring at all. Few people accept the conclusion – though the position was later adopted in a more radical form by [[Biography:David Lewis (philosopher)|David Lewis]] – but the paper was an important contribution to work on indexicals and self-consciousness that has been carried on by philosophers as varied as [[Biography:John Perry (philosopher)|John Perry]], Peter Strawson, [[Biography:David Kaplan (philosopher)|David Kaplan]], [[Biography:Gareth Evans (philosopher)|Gareth Evans]], [[Biography:John McDowell|John McDowell]], and [[Biography:Sebastian Rödl|Sebastian Rödl]].<ref>{{cite web | url=https://vimeo.com/310599028 | title=Into the Coast: Sebastian Rödl | date=10 January 2019 }}</ref>

=== Causality ===
In her article, "Causality and Determination",<ref name=":10">Anscombe, G.E.M. "Causality and Determination". ''Metaphysics'', edited by Jaewon Kim, Daniel Z. Korman and Ernest Sosa, Wiley-Blackwell, 2012, pp. 386-396.</ref> Anscombe defends two main ideas: that causal relations are perceivable, and that causation does not require a necessary connection and a universal generalization linking cause and effect. Regarding her idea that causal relations are perceivable, she believes that we perceive the causal relations between objects and events.

In defending her idea that causal relations are perceivable, Anscombe poses a question "How did we come by our primary knowledge of causality?".<ref name=":10" /> She proposes two answers to this question:

# By "learning to speak, we learned the linguistic representation and application of a host of causal concepts" <ref name=":10" />
# By observing that some action(s) caused a certain event

In proposing her first answer, that by "learning to speak, we learned the linguistic representation and application of a host of causal concepts", Anscombe thinks that by learning to speak we already have a linguistic representation of certain causal concepts and she gives an example of transitive verbs, such as scrape, push, carry, knock over.<blockquote>Example: I knocked over a vase of flowers.</blockquote>In proposing her second answer, that by observing some actions we can see causation, Anscombe thinks that we cannot ignore the fact that certain actions, which produced a certain event are possible to observe.<blockquote>Example: a cat spilled milk.</blockquote>The second idea that Anscombe defends in the article "Causality and Determination" <ref name=":10" /> is that causation requires neither a necessary connection nor a universal generalization linking cause and effect.

Anscombe states that it is assumed that causality is some kind of necessary connection.<ref name=":10" />

== Views of her work ==
The philosopher [[Biography:Candace Vogler|Candace Vogler]] says that Anscombe's "strength" is that "'when she is writing for [a] Catholic audience, she presumes they share certain fundamental beliefs,' but she is equally willing to write for people who do not share her assumptions."<ref>{{cite news |last=Oppenheimer |first=Mark |date=8 January 2011 |title=Renaissance for Outspoken Catholic Philosopher |url=https://www.nytimes.com/2011/01/08/us/08beliefs.html |newspaper=The New York Times |page=A14 |access-date=9 November 2017}}</ref> In 2010, philosopher [[Biography:Roger Scruton|Roger Scruton]] wrote that Anscombe was "perhaps the last great philosopher writing in English".<ref>{{cite magazine |last=Scruton |first=Roger |year=2010 |title=Wine and Philosophy |url=http://www.decanter.com/features/wine-and-philosophy-246476/ |magazine=Decanter |volume=35 |pages=57–59 |access-date=9 November 2017}}</ref> Mary Warnock described her as "the undoubted giant among women philosophers"<ref>{{Cite book|title=Women Philosophers|publisher=J.M.Dent & Sons Ltd|year=1996|isbn=0-460-87738-0|editor-last=Warnock|editor-first=Mary|location=London|oclc=34407377|url=https://archive.org/details/isbn_9780460877381}}</ref> while [[Biography:John Haldane (philosopher)|John Haldane]] said she "certainly has a good claim to be the greatest woman philosopher of whom we know".<ref name=":2">{{Cite journal|last=Haldane|first=John|date=2000|title=In Memoriam: G. E. M. Anscombe (1919–2001)|url=https://www.st-andrews.ac.uk/~jjh1/Haldob.pdf|journal=The Review of Metaphysics|volume=53|issue=4|pages=1019–1021|issn=0034-6632}}</ref>

== Bibliography ==
{{Incomplete list|date=July 2016}}

=== Books ===
* {{cite book |last=Anscombe |first=G.&nbsp;E.&nbsp;M. |display-authors=0 |url-access=registration |year=1957 |url=https://archive.org/details/intention0000unse |title=Intention |location=Oxford |publisher=Blackwell |ref=none}}
* {{cite book |last=Anscombe |first=G.&nbsp;E.&nbsp;M. |display-authors=0 |url-access=registration |year=1959 |url=https://archive.org/details/g.-e.-m.-anscombe-an-introduction-to-wittgenstein-s-tractatus |title=An Introduction to Wittgenstein's Tractatus}}
* ''Three Philosophers''. With [[Biography:Peter Geach|P.&nbsp;T. Geach]]. 1961.
* {{cite book
|last=Anscombe
|first=G.&nbsp;E.&nbsp;M.
|display-authors=0
|year=1971
|title=Causality and Determination
|publisher=CUP Archive
|isbn=978-0-521-08304-1
}}
* {{cite book
|last=Anscombe
|first=G.&nbsp;E.&nbsp;M.
|display-authors=0
|year=1975
|title=Times, Beginnings and Causes
|publisher=Oxford University Press [for the British Academy]
|isbn=978-0-19-725712-8
}}
* {{cite book|last=Anscombe|first=G.&nbsp;E.&nbsp;M.|display-authors=0|year=1981|url=https://archive.org/details/g.-e.-m.-anscombe-from-parmenides-to-wittgenstein-oxford-basil-blacwell|title=From Parmenides to Wittgenstein|series=The Collected Philosophical Papers of G.&nbsp;E.&nbsp;M. Anscombe|volume=1|isbn=978-0-631-12922-6}}
* {{cite book
|last=Anscombe
|first=G.&nbsp;E.&nbsp;M.
|display-authors=0
|year=1981
|title=Metaphysics and the Philosophy of Mind
|url=https://archive.org/details/metaphysicsphilo00ansc_428
|series=The Collected Philosophical Papers of G.&nbsp;E.&nbsp;M. Anscombe
|volume=2
|location=Oxford
|publisher=Blackwell
|isbn=978-0-631-12932-5
|access-date=10 November 2017
|url-access=registration
}}
* {{cite book
|last=Anscombe
|first=G.&nbsp;E.&nbsp;M.
|display-authors=0
|year=1981
|title=Ethics, Religion and Politics
|series=The Collected Philosophical Papers of G.&nbsp;E.&nbsp;M. Anscombe
|volume=3
|isbn=978-0-631-12942-4
}}
* ''Human Life, Action and Ethics''. Edited by Mary Geach; Luke Gormally. St. Andrews Studies in Philosophy and Public Affairs. '''4'''. Exeter, England: Imprint Academic. 2005. {{ISBN|978-1-84540-013-2}}
* ''{{lang|es|La filosofia analitica y la espiritualidad del hombre}}'' (in Spanish). Edited by J.&nbsp;M. Torralba; J. Nubiola. Pamplona, Spain: Ediciones de la Universidad de Navarra S.A. 2005. {{ISBN|978-84-313-2245-8}}.<!-- Includes some papers not yet published in English -->
* ''Faith in a Hard Ground: Essays on Religion, Philosophy and Ethics''. Edited by Mary Geach; Luke Gormally. St. Andrews Studies in Philosophy and Public Affairs. '''11'''. Exeter, England: Imprint Academic. 2008. {{ISBN|978-1-84540-121-4}}
* ''From Plato to Wittgenstein''. Edited by Mary Geach; Luke Gormally. St. Andrews Studies in Philosophy and Public Affairs. '''18'''. Exeter, England: Imprint Academic. 2011. {{ISBN|978-1-84540-232-7}}

=== Select papers/book chapters ===
*  {{cite journal|doi =10.1093/aristotelian/57.1.321 |journal=Proceedings of the Aristotelian Society|title=XIV.—Intention|year=1957|last1=Anscombe|first1=G. E. M.|volume=57|pages=321–332|ref=none|doi-access=free}}
* {{cite journal|last=Anscombe|first=G. E. M.|display-authors=0|year=1958|title=On Brute Facts|journal=Analysis|location=Oxford|publisher=Oxford University Press|volume=18|issue=3|pages=69–72|doi=10.2307/3326788|issn=0003-2638|jstor=3326788|url=https://edisciplinas.usp.br/pluginfile.php/2567359/mod_resource/content/1/anscombe%20brute%20facts.pdf}}
* {{cite journal|doi =10.1093/aristoteliansupp/32.1.261| publisher = [[Philosophy:Aristotelian Society|Aristotelian Society]] | title = Pretending | year = 1958 | last1 = Austin | first1 = J. L. | last2 = Anscombe | first2 = G. E. M. | journal = Aristotelian Society Supplementary Volume | volume = 32 | pages = 261–294 | doi-access = free }}
* {{cite journal | author = G. E. M. Anscombe | author2 = J. Körner |doi-access=free | title = Substance | journal = Aristotelian Society Supplementary Volume | volume = 38 | issue = 1 | date = 12 July 1964 | pages = 69–90 | doi = 10.1093/aristoteliansupp/38.1.69 | publisher = [[Philosophy:Aristotelian Society|Aristotelian Society]] }} ''XIV.—''
* [https://web.archive.org/web/20210725055724/https://publications.thebritishacademy.ac.uk/pubs/proc/files/60p253.pdf "Times, Beginnings and Causes"] ''Proceedings of the British Academy 60, 1974'' (1975)

* Anscombe, G.E.M. "Memory, 'Experience' and Causation" in: Lewis, Hywel David (ed.) C''ontemporary British Philosophy Personal Statements Fourth Series'' (1976)
* {{cite journal|doi =10.1093/aristoteliansupp/57.1.207| publisher = [[Philosophy:Aristotelian Society|Aristotelian Society]] | title = Sins of Omission? The Non-Treatment of Controls in Clinical Trials | year = 1983 | last1 = Lockwood | first1 = Michael | last2 = Anscombe | first2 = G. E. M. | journal = Aristotelian Society Supplementary Volume | volume = 57 | pages = 207–227 | doi-access = free }}

=== Festschriften ===
* {{cite book
|year=1994
|editor-last=Gormally
|editor-first=Luke
|title=Moral truth and Moral Tradition: Essays in Honour of Peter Geach and Elizabeth Anscombe
|location=Dublin
|publisher=Four Courts Press <!--|isbn=1-85182-158-9-->
}}

== References ==
=== Citations ===
{{reflist}}

=== Sources ===
* Anscombe (1957). {{cite book
|last=Anscombe
|first=G.&nbsp;E.&nbsp;M.
|display-authors=0
|year=1957
|title=Intention
|location=Oxford
|publisher=Blackwell
|url-access=registration
|url=https://archive.org/details/intention0000unse
|via=archive.org
}}

=== Further reading ===
{{refbegin|35em|indent=yes}}
* {{cite book
|last=Anscombe
|first=G.&nbsp;E.&nbsp;M.
|year=1975
|chapter=The First Person
|chapter-url=http://mind.ucsd.edu/syllabi/01-02/270/pwd01F270/anscombe.html
|editor-last=Guttenplan
|editor-first=Samuel
|title=Mind and Language
|location=Oxford
|publisher=Clarendon Press
|archive-url=https://web.archive.org/web/20070613191332/http://mind.ucsd.edu/syllabi/01-02/270/pwd01F270/anscombe.html
|archive-date=13 June 2007
|access-date=9 November 2017
}}
* {{cite book
|last=Anscombe
|first=G.&nbsp;E.&nbsp;M.
|author-mask={{long dash}}
|year=1981
|chapter=On Transubstantiation
|chapter-url=https://archive.secondspring.co.uk/articles/anscombe.htm
|title=Ethics, Religion and Politics
|series=The Collected Philosophical Papers of G.&nbsp;E.&nbsp;M. Anscombe
|volume=3
|location=Oxford
|publisher=Blackwell
|pages=107–112
|isbn=978-0-631-12942-4
|via=Second Spring
}}
* {{cite book
|last=Anscombe
|first=G.&nbsp;E.&nbsp;M.
|author-mask={{long dash}}
|year=1993
|orig-year=rev. ed. first published 1975
|chapter=Contraception and Chastity [rev. ed.]
|chapter-url=https://mcdonaldcentre.files.wordpress.com/2010/04/hv-was-right-reader.pdf
|editor-last=Smith
|editor-first=Janet E.
|title=Why Humanae Vitae Was Right: A Reader
|location=San Francisco
|publisher=Ignatius Press
|access-date=9 November 2017
}}
* {{cite web
|last=Doyle
|first=Bob
|title=G.&nbsp;E.&nbsp;M. Anscombe
|url=http://www.informationphilosopher.com/solutions/philosophers/anscombe/
|website=The Information Philosopher
|location=Cambridge, Massachusetts
|access-date=10 November 2017
}}
* {{cite encyclopedia
|last=Driver
|first=Julia
|year=2014
|title=Gertrude Elizabeth Margaret Anscombe
|url=https://plato.stanford.edu/archives/win2014/entries/anscombe/
|editor-last=Zalta
|editor-first=Edward N.
|encyclopedia=[[Stanford Encyclopedia of Philosophy]]
|location=Stanford, California
|publisher=Stanford University
|issn=1095-5054
|access-date=9 November 2017
}}
* {{cite web
|last=Gormally
|first=Luke
|year=2011
|title=G E M Anscombe (1919–2001)
|url=http://bioethics.org.uk/images/user/LGGEMAnscombe.pdf
|location=Oxford
|publisher=Anscombe Bioethics Centre
|access-date=9 November 2017
}}
* {{cite news
|last=O'Grady
|first=Jane
|date=11 January 2011
|title=Elizabeth Anscombe
|url=https://www.theguardian.com/Archive/Article/0,4273,4115443,00.html
|newspaper=The Guardian
|location=London
|access-date=9 November 2017
}}
* {{cite web
|title=Portrait of a Catholic Philosopher
|url=http://bioethics.org.uk/page/about_us/about_elizabeth_anscombe
|location=Oxford
|publisher=Anscombe Bioethics Centre
|access-date=9 November 2017
|archive-date=21 January 2017
|archive-url=https://web.archive.org/web/20170121114716/http://www.bioethics.org.uk/page/about_us/about_elizabeth_anscombe
|url-status=dead
}}
* {{Cite book |last=Mac Cumhaill |first=Clare |author2-last=Wiseman |author2-first=Rachael |url=https://www.worldcat.org/oclc/1289274891 |title=Metaphysical animals : how four women brought philosophy back to life |date=2022 |isbn=978-0-385-54570-9 |location=London |oclc=1289274891 }}
* {{cite news
 |date         = 22 November 2001
 |title        = Professor G E M Anscombe
 |url          = https://www.telegraph.co.uk/news/main.jhtml?xml=/news/2001/01/06/db01.xml
 |work         = The Telegraph
 |location     = London
 |archive-url  = https://web.archive.org/web/20080407184908/http://www.telegraph.co.uk/news/main.jhtml?xml=%2Fnews%2F2001%2F01%2F06%2Fdb01.xml
 |archive-date = 7 April 2008
 |access-date  = 9 November 2017
 |url-status   = dead
 |df           = dmy-all
}}
* {{cite encyclopedia
|last=Richter
|first=Duncan
|title=G.&nbsp;E.&nbsp;M. Anscombe (1919–2001)
|url=http://www.iep.utm.edu/anscombe/
|encyclopedia=[[Internet Encyclopedia of Philosophy]]
|issn=2161-0002
|access-date=9 November 2017
}}
* {{cite magazine
|last=Rutler
|first=George W.
|year=2004
|title=G.&nbsp;E.&nbsp;M. Anscombe
|url=http://www.crisismagazine.com/september2004/cloud.htm
|department=Cloud of Witnesses
|magazine=Crisis
|volume=22
|issue=8
|location=Washington
|publisher=Morley Publishing Group
|archive-url=https://web.archive.org/web/20070814003912/http://www.crisismagazine.com/september2004/cloud.htm
|archive-date=14 August 2007
|access-date=9 November 2017
}}
* {{cite book
|last=Teichman
|first=Jenny
|year=2003
|chapter=Gertrude Elizabeth Margaret Anscombe, 1919–2001
|editor-last=Thompson
|editor-first=F. M. L.
|title=Biographical Memoirs of Fellows. Volume 1
|series=Proceedings of the British Academy
|volume=115
|location=Oxford
|publisher=Oxford University Press
|isbn=978-0-19-726278-8
|doi=10.5871/bacad/9780197262788.001.0001
}}
* {{cite web
|last=Torralba
|first=José M.
|year=2014
|title=G.E.M. Anscombe Bibliography
|url=http://www.unav.es/filosofia/jmtorralba/anscombe/
|location=Pamplona, Spain
|publisher=University of Navarra
|access-date=10 November 2017
}}
{{refend}}

== External links ==
* ''[https://www.thebritishacademy.ac.uk/sites/default/files/115p031.pdf Gertrude Elizabeth Margaret Anscombe, 1919–2001]'' [[Biography:Jenny Teichman|Teichman, Jenny]] (2003)''. Proceedings of The British Academy'' 115, p.&nbsp;31-50
* ''Great Thinkers: [[Biography:Jane Heal|Jane Heal]] FBA [https://www.thebritishacademy.ac.uk/podcast/great-thinkers-jane-heal-elizabeth-anscombe on Elizabeth Anscombe FBA]'' British Academy blog podcast with Rachael Wiseman (13 May 2019)
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