Men and Women are Not Equal

Evolutionary biology vast since overtook Aristotle's careful articulation of the obvious, but if the anthropoid is taken as the highest and best expression of life, then reasons moldiness be set up to explain how that came about. It is on that basis that Aristotelian logic is brought to the enterprise of explaining life, and it is on that basis that logic dictates that semen is both fat of menstrual fluid and its liquid superior, run offing as it does the vital lodge that menses lack. Equally, it must follow "in the ordinary head for the hills of nature" (Aristotle, 1992, p. 41) that females are deformed males, rational solitary(prenominal) in part or more exactly material and human foot where males are rational. It further follows that sex difference is implicated in behavior, in physical beauty, in general utility in the world.

If anything, Galen is more straightforward than Aristotle in articulating the relative imperfection of female being to male being. Given the fact that his knowledge of strain is more complete than Aristotle's (Blamires, 1992), it is difficult to overstate the mind-set that Galen must have brought to his analysis. Galen follows Aristotle in attributing to heat the completeness of the life force, hence by implication the sex of the developing fetus. As well, he more clearly articulates the creative principle as a have of a male standard (Galen, 1992, p. 42).

The ancient mind-set of favourable position/inferi

Galen (1992). From On the usefulness of the move of the body. In A. Blamires (Ed.), Woman defamed and adult female defended: An anthology of medieval texts (pp. 41-42). New York: Oxford University Press.

The bringing close together that the male is the locus of the creative principle and that the female could only be a passive necessity in extension of the species persists throughout the Middle Ages, as commentary by Anselm and doubting Thomas shows.

Anselm argues that God figured as the Father must contain the female, maternal principle but that the Father is "the first and nous cause of offspring" (Anselm, 1992, p. 46), always behaving in advance of the female, who is just so much librate waiting to be acted upon. Aquinas, makes the kindred point, explaining that "the mother provides the matter of the body . . . and receives its form only by means of . . . the father's seed" (Aquinas, 1992, p. 47). That interpretation, which does not appear to be intentionally laden with malice, nevertheless links body and identity in a way that valorizes maleness and devalues femaleness, as a matter of mere fact.

Guido delle Colonne. (1992). From The history of the destruction of Troy. In A. Blamires (Ed.), Woman defamed and woman defended: An anthology of medieval texts (pp. 48-9). New York: Oxford University Press.

ority as an attribute of observations of the obvious and of the male as the creative force survived well into the medieval period. Indeed, Isidore of Seville distinguishes amid the male's causing creation to occur and female's experience of having creation visited upon her. However, Isidore departs from the stem of females as having a cold being by referring to the etymology of feminas from fos, or "'burning force' . . . because of
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