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There are a few problems that need to be considered when analyzing materials referencing Aspasia. The first and main issue is that all primary sources regarding Aspasia are from male authors who had their own views on what was to be expected of a woman. The fact that she was mentioned at all is extraordinary and the opinions portrayed about her are strong, in both positive and negative attitudes. For example, Xenophon mentions Aspasia in two of his writings about Socrates, the Memorabilia and in Oeconomicus. Both portray her as truthful, friendly, and as a knowledgeable scholar.7 In contrast, Aristophanes blames Aspasia for the start of the Peloponnesian War in his comedy, The Acharnians.8 Another issue is that all the primary sources have been translated into English. Although this is not a major issue, it does mean that the interpretation that is being read is just that, an interpretation, and potentially not 100% accurate. In conclusion, the primary sources that do mention Aspasia are translated, man's interpretations of whom they think she was. Additionally, secondary sources contain plenty of bias as well. Feminist writers are drawn to women who were able to rise above oppressive societies and make their mark in history. With limited information on Aspasia, it is possible that these feminists are using her to express their own priorities and viewpoints. .
Another important factor to examine before attempting to paint a picture about Aspasia was the fact that she was a woman living in Athens. There are several quotes and writings from men in ancient Greece who were not shy about how they felt regarding the position females held in Athenian society. When Solon was creating and revising laws to create a better Athens, he focused on all the people of the polis, except for the woman. He advocated for policies which stated any woman alone outside was to be considered a prostitute and daughters that lost their virginity before marriage could be sold into slavery rather than shaming their families.
