ur behavior will be helpful to the state and will bring salvation, or support the army that is besieged, if you fall on the statues of the gods who protect the state, and wail and scream – to the disgust of sensible people?” (Lefkowitz and Fant, 28) He uses the term intolerable creatures to characterize these women. He here practices the common Greco-chauvinistic idea of male dominance over female. He even goes as far as reducing them to a less than human state by using the word creatures. He goes on to say to the Thebans: “I would not choose to live with the female sex either in bad times nor during a welcome peace… The outside is a man’s concern – a woman should not consider it; she should stay inside and not cause damage. Have you heard me or not? Or am I talking to a deaf woman?” (Lefkowitz and Fant, 28) This was furthered by Euripides in the Worthlessness of Women, 428 BCE. Euripides went beyond Eteocles. He said: “I hate clever women. I don’t want a woman in my house thinking more than a woman ought to think…” (Lefkowitz and Fant, 29). Euripides here degrades women as was the custom of Greek men of that time. Too often did men speak of these ideals and this perpetuated the polarization of male to female relationships But not all women were demonized. On an epitaph there is inscribed: “This dust hides Archedice, daughter of Hippias, the most important man in Greece in his day. But though her father, husband, brothers, and children were tyrants, her mind was never carried away into arrogance.” (Lefkowitz and Fant, 16) This inscription from the 5th century BCE shows how some women were remembered for good deeds done – and not just their duties as homemakers. It also recognized the humane side of the Classical Greek woman. Philosophers and philosophies were developed in the Hellenistic period that allowed women to join schools of thought that expanded their freedom. Education became available for an array of Greek women in this time. A little before the Hellenistic age came to be, the ideas of the loosening of social constructs for women were taking place that led to the foundation of other schools of thought such as that of Epicureanism and Cynicism. But these ideas came from a couple of the Classical philosophers. One example of this is a discussion between Plato and Glaucon. The topic of interest to these men was that of the education of women. The point that was made was that since there are only a couple of distinctions between men and women, i.e. physical attributes and things like pot making and bread making – although really only social constructs that forced women to be engaged in these services day in and day out that would have made them better then men at those said duties – that men aren’t superior to women on the intellectual plane and better able to perform those duties therein. They thought primarily because women, with the same education as men, can perform and execute those tasks just as proficiently as men can. But in contrast to this is Plato’s student Aristotle. Who wrote why freedmen (Greek citizens) should rule slaves. He stated: “The freeman rules over the slave after another manner that in which the male rules over the female, or the man over the child; although the parts of the soul are present in all of them, they are present in different degrees. For the slave has no deliberative faculty to all; the woman has, but it is without authority, and the child has, but it is immature.” (Lefkowitz and Fant, 39) Here he shows that women have the ability to reason and think but that they lack the authority that the man does. This leaves her out of making decisions such as that of a man would make outside the house; being in the polis or in an army. But later, those two schools of thought believed that women did have those faculties and the authority and inducted them into their schools – Epicureanism and Cynicism. Both of these schools of thought were founded in or a

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