By Sophia M. Connell

Aristotle's account of lady nature has got more often than not unfavourable therapy, emphasising what he says women can't do. development on fresh examine, this booklet comprehensively revises such readings, starting off the complicated and optimistic function performed by means of the feminine in Aristotle's inspiration with a specific specialize in the longest surviving treatise on copy within the historic corpus, the iteration of Animals.

It presents new interpretations of the character of Aristotle's sexism, his idea of female and male interplay in iteration, and his account of inherited beneficial properties. It additionally discusses a variety of extra normal matters which could and will be re-examined in gentle of Aristotle's account of woman animals: his method, hylomorphism, teleology and psychology.

Aristotle on woman Animals may be worthy to all these attracted to Aristotle's philosophy and the background of gender.

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Additional resources for Aristotle on Female Animals: A Study of the Generation of Animals (Cambridge Classical Studies)

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But that is the permanent relationship of male to female (Pol. 1259a39–b10). According to these passages, woman cannot live a public life like a man and she has to obey her male relatives. Aristotle appears to suggest that this is because actual men are superior to actual women and naturally rule over them. It is unclear, however, why he thought this since he does not provide any justification for placing women in this inferior social and political position except to say that it is ‘natural’ – a term employed in a variety of different ways in his works.

On the issue of blame, see Cook (1996). ‘[W]e give less than full responsibility to persons who, though acting badly, act in ways that are strongly encouraged by their societies . . many male chauvinists of our fathers’ generation, for example. Their false beliefs in the moral permissibility of their actions and the false values from which these beliefs derived may have been inevitable, given the social circumstances in which they developed. If we think that the agents could not help but be mistaken about their values, we do not blame them for the actions those values inspired’, Wolf (1987) 56–7.

And because of their expertise, classical scholars can give a more nuanced account of the term. But critics of feminist scholars do not stop there; most are keen to claim in addition (ii) that to approach an ancient text (such as Aristotle’s Politics) with feminist questions in mind is inappropriate. 57 Part of the argument seems to be that feminist questions are problematically anachronistic. How precisely modern political and philosophical issues such as feminism form a part of modern interpretations and analyses of ancient texts is a debated topic.

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