Women Philosophers

The Problem of Women's Philosophy

Women's philosophy has its roots in antiquity and continues to this day. It is believed that Pythagoras's wife was a young daughter of the poet Brontinus, named Theano. Brontinus was a follower of Orpheus, whom he revered as a god, and he was the first to depict the universe as a colorful veil over the unknowable essence of nature: the myriad of phenomena were merely a curtain concealing the mystery of Unity. In such a framework, the distinction between the sexes was merely one of oppositions in the world, for the essence of both man and woman could only be singular, just as the essence of the cosmos is one. Pythagoras maintained that the opposition between the masculine and the feminine is a mathematical dichotomy that creates proportion rather than a stable distinction of properties, asserting that marriage is necessary for maintaining this harmonious ratio. While one might perceive in this view a desire to subordinate women, to utilize them for an abstract purpose, Pythagoras did not believe that men were inherently closer to the center of the universe than women; rather, the happiness of marriage was equally contingent upon the woman. It remains unclear whether Theano preferred poetry or philosophy, but it is evident that for Pythagoras, she was a conversation partner rather than a mere hostess. In Pythagorean society, everything was governed by strict rituals and etiquette; one could not enter into familial bonds with a Pythagorean without becoming a participant in the scholarly activities of this circle. To become connected to Pythagoras, therefore, meant partaking in the same inspiration. Their daughter, Mya, also attended her father's lectures from a young age and likely passed all tests no worse than any other Pythagorean.

Two women, Lasphenia and Axiothea, attended Plato's lectures, and when Plato died, they continued their studies with his successor, Speusippus. It is not entirely clear whether they delivered any speeches or simply absorbed what they heard with great attention. Most likely, it was the former: if Speusippus accepted them, it indicates that they had already demonstrated remarkable qualities, such as the ability to think logically and abstractly. The liveliness of Plato's discourse and his knack for swiftly transitioning from frivolous subjects to serious matters might have attracted these women. It is worth noting that Plato, through the voice of Socrates, attributed cherished thoughts to women, namely to Pericles' wife Aspasia and the wise wanderer Diotima. For Plato, it was crucial to contest the sophists who demeaned women; for instance, Gorgias argued that Helen of Troy bore no responsibility for the war's outbreak, as she succumbed to Paris's rhetoric and that women cannot withstand beautifully constructed speeches. Aspasia and Diotima serve as exemplars of women who articulate their own discourse, demonstrating how language awakens various feelings and thoughts, while individuals, conversely, are often dissatisfied with mere beautiful words and instead seek to engage with the essence of things. Thus, in the dialogue "Symposium," Socrates quotes Diotima's speech, explaining how love transforms from a simple feeling into the creation of the self: those who love desire to become perfect and, therefore, to become authentic human beings, not as they once were.

Regrettably, the works of Hypatia, head of the Alexandrian library, who tragically perished during the riot of 415, in which coarse monks unfortunately participated, have not survived; however, we can glean her interests from the writings of her student, Bishop Synesius. Synesius introduced the concept of a subtle sleep, a particular pre-dawn sensitivity in which dreams acquire meaning. For when the individual soul is just awakening, it experiences its individuality rather than predetermined scripts, enabling it to understand what is to come in the future.