Download MUSONIUS RUFUS ON WOMEN AND THE STUDY OF

MUSONIUS RUFUS ON WOMEN AND THE STUDY OF PHILOSOPHY
1
When someone asked him if women too should study
philosophy, he began to discourse on the theme that they
should, in somewhat the following manner.
worsted as better than gaining an unjust advantage?
15
Moreover, who better than she would love her children
more than life itself? What woman would be more just than
such a one?
2
Women as well as men, he said, have received from the gods
the gift of reason, which we use in our dealings with one
another and by which we judge whether a thing is good or
bad, right or wrong. 3Likewise the female has the same
senses as the male; namely sight, hearing, smell, and the
others. 4Also both have the same parts of the body, and one
has nothing more than the other. 5Moreover, not men alone,
but women too, have a natural inclination toward virtue and
the capacity for acquiring it, and it is the nature of women no
less than men to be pleased by good and just acts and to reject
the opposite of these. 6If this is true, by what reasoning would
it ever be appropriate for men to search out and consider how
they may lead good lives, which is exactly the study of
philosophy, but inappropriate for women? Could it be that it
is fitting for men to be good, but not for women?
7
Let us examine in detail the qualities which are suitable for
a woman who would lead a good life, for it will appear that
each one of them would accrue to her most readily from the
study of philosophy. 8In the first place, a woman must be a
good housekeeper; that is a careful accountant of all that
pertains to the welfare of her house and capable of directing
the household slaves. 9It is my contention that these are the
very qualities which would be present particularly in the
woman who studies philosophy, since obviously each of
them is a part of life, and philosophy is nothing other than
knowledge about life, and the philosopher, as Socrates said,
quoting Homer, is constantly engaged in investigating
precisely this: “Whatsoever of good and of evil is wrought in
thy halls.”
10
But above all a woman must be chaste and self-controlled;
she must, I mean, be pure in respect of unlawful love,
exercise restraint in other pleasures, not be a slave to desire,
not be contentious, not lavish in expense, nor extravagant in
dress. 11Such are the works of a virtuous woman, and to them
I would add yet these: to control her temper, not to be
overcome by grief, and to be superior to uncontrolled
emotion of every kind. 12Now these are the things which the
teachings of philosophy transmit, and the person who has
learned them and practices them would seem to me to have
become a well-ordered and seemly character, whether man
or woman. Well then, so much for self-control.
13
As for justice, would not the woman who studies
philosophy be just, would she not be a blameless life-partner,
would she not be a sympathetic helpmate, would she not be
an untiring defender of husband and children, and would she
not be entirely free of greed and arrogance? 14And who better
than the woman trained in philosophy— and she certainly of
necessity if she has really acquired philosophy —would be
disposed to look upon doing a wrong as worse than suffering
one (as much worse as it is the baser), and to regard being
16
Now as for courage, certainly it is to be expected that the
educated woman will be more courageous than the
uneducated, and one who has studied philosophy than one
who has not; and she will not therefore submit to anything
shameful because of fear of death or unwillingness to face
hardship, and she will not be intimidated by anyone because
he is of noble birth, or powerful, or wealthy, no, not even if
he be the tyrant of her city. 17For in fact she has schooled
herself to be high-minded and to think of death not as an evil
and life not as a good, and likewise not to shun hardship and
never for a moment to seek ease and indolence. 18So it is that
such a woman is likely to be energetic, strong to endure pain,
prepared to nourish her children at her own breast, and to
serve her husband with her own hands, and willing to do
things which some would consider no better than slaves’
work. 19Would not such a woman be a great help to the man
who married her, an ornament to her relatives, and a good
example for all who know her?
20
Yes, but I assure you, some will say, that women who
associate with philosophers are bound to be arrogant for the
most part and presumptuous, in that abandoning their own
households and turning to the company of men they practice
speeches, talk like sophists, and analyze syllogisms, when
they ought to be sitting at home spinning. 21I should not
expect the women who study philosophy to shirk their
appointed tasks for mere talk any more than men, but I
maintain that their discussions should be conducted for the
sake of their practical application. 22For as there is no merit
in the science of medicine unless it conduces to the healing
of man’s body, so if a philosopher has or teaches reason, it is
of no use if it does not contribute to the virtue of man's soul.
23
Above all, we ought to examine the doctrine which we
think women who study philosophy ought to follow; we
ought to see if the study which presents modesty as the
greatest good can make them presumptuous, if the study
which is a guide to the greatest self-restraint accustoms them
to live heedlessly, if what sets forth intemperance as the
greatest evil does not teach self-control, if what represents
the management of a household as a virtue does not impel
them to manage well their homes. 24Finally, the teachings of
philosophy exhort the woman to be content with her lot and
to work with her own hands.
(From Musonius Rufus, Lecture III, translated by Cora E.
Lutz, and available at:
https://sites.google.com/site/thestoiclife/the_teachers/muson
ius-rufus/lectures/03)