By Linda A. Bell (auth.), Linda A. Bell (eds.)
People of Socrates' time have been usually aghast on the questions he may ask. Their responses have been of the type elicited via very dumb or ex tremely visible questions: "Don't you recognize? every body else does. " Socrates was once hardly ever on my own in his knack for asking such questions. Phi losophers have continually requested extraordinary questions such a lot people could by no means dream of asking, confident because the latter are that the solutions have been settled in the past within the collective "wisdom" of society, together with ques tions approximately girl: should still ladies be expert? may still they rule socie ties? may still they be subordinate in marriage? do men and women have an analogous virtues, or are there separate virtues for every? which of the dif ferences among men and women are traditional, and that are natu ral? is there a woman's paintings? do men and women have differing kinds or levels of rationality? Philosophers of the main varied sessions have raised those questions and their solutions have been frequently really artistic, no longer in simple terms reflecting the conventions and mores in their societies. With the ebook of this anthology, their writings might be introduced jointly in one quantity for the 1st time. This anthology differs from others not only in its inclusiveness. It additionally includes numerous translations of fabric formerly unavailable in English.
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Additional info for Visions of Women: Being a Fascinating Anthology with Analysis of Philosophers’ Views of Women from Ancient to Modern Times
Sample text
Tertullian sees something unqiue about female virtue, at least to the extent that woman, the cause of mankind's fall, bears the greater guilt. Although admitting exceptions, Aquinas sees women's temperament as weak; holding more weakly to reason's judgments, she is more likely to be incontinent. Kant and Hegel emphasize the difference between women's and men's virtues. Hegel stresses the different functions and spheres of activity of men and women, arguing that a woman as wife is the possessor of divine law, whereas a man moves out of the family into human law.
Plato proposes that each individual in the ideal state should do that for which he or she is particularly well-suited and that there is no reason to restrict women from any pursuit, including ruling. Rousseau, in opposition, argues that the roles of mother and wife require certain tastes and feelings that conflict with those required by pursuits outside the home. He maintains that Plato's republic succeeds only by abolishing these roles suited to women and by attempting to transform women into men.
Putnam argues against the coeducational college since the presence of males will introduce the factor of sexual selection: for example, the girl elected to class office may be the one with the longest eyelashes, not the wisest, ablest, or kindest. For Gilman, much of what boys learn in school and in games is too competitive, too "male," for the good of society. Musonius reflects the Stoic teaching on the education of women and perhaps the fact that some Stoic philosophers were female. He argues that women, too, should be taught philosophy since they as well as men are rational and have a natural inclination toward and capacity for virtue.
