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Additional info for Engendering origins: critical feminist readings in Plato and Aristotle
People will lead the best and most flourishing lives of which they are capable, and the state will be the best and the happiest possible state, if each person fulfills his or her "natural" role. Justice consists in the harmony that prevails under these conditions. Individuals will enjoy the harmony that is justice if their reason, aided by the spirited part of their souls, rules their appetites; the state will enjoy the harmony that is justice if those individuals in whom the power of reasoning is strongest rule, with the aid of high-spirited soldiers, over the multitudes.
Feminism and the Category of "Women" in History. Minneapolis: University of Minnesota, 1988. 9. See, for example, Scott, Joan Wallace. Gender and the Politics of History. NY: Columbia University. " 10. Cocks, Joan. The Oppositional Imagination: Feminism, Critique and Political Theory. London: Routledge, 1989, p. 195. 11. I am relying in my formulations on Jonathan Ree's "Philosophy and the History of Philosophy" in Ree, Jonathan, Ayers, Michael and Westoby, Adam. Philosophy and Its Past. Atlantic Highland, NJ: Humanities, 1978, pp.
Page 7 There are at least two ways Plato could silence such doubts. He could argue that no facts about a person's body entail facts about that person's nature, or soul. 7 Or he could maintain that while some bodily facts entail something about people's natures, their sexual identities aren't among such facts. There is much in Plato's treatment of the soul/body distinction that suggests that his holding the former view enabled him to "see beyond" a person's sex. But we need to remind ourselves of the way, or ways, in which Plato described the soul and the body and the relation between them.