Summary Of The Dehumanization Of Hypatia

On the story, she commented, “Explaining just what I had hoped the story to say is very difficult. I supposed that by setting a particular brutal ancient rite in the present and in my village the story’s readers with a dramatization of the pointless violence and general inhumanity in their own lives.”

As illustrated in A Husband’s Defense, women were dominated by men. From birth until death their lives were dictated by their fathers and husbands. In a civilization famed for its democracy, women were voiceless. Throughout the entire testimony, Euphiletus wife is

The author moves to her actual realization that she has been misunderstood her entire lifetime along with the Western world by extending her vocabulary and appealing to emotional diction. These are seen clearly through “’aina” meaning culture and “the great bloodiness of memory: genealogy” (Trask 118). These few examples show how her language is connecting with the audience on an emotional level by using native terms and powerful language such as “bloodiness.” She appeals to the ideals of pathos by employing meaningful words when describing the traits of her people. She

The scientific community and the media reduced Henrietta to a tool and an idea, and used the rest of the Lacks family in the same way.

Isabel Allende’s short story “Clarisa” records the story of a woman, reverenced by the people of her community and who is kind without exception, even to those who wished her harm. “Clarisa gave everything she owned to the needy, ”(Allende 36). Her generous nature and adherence to helping others depicts Clarisa as the model of affection and compassion, who gives absolutely everything she owns and even spends “ the last cent of her dowry and inheritance” (Allende 434). For this very reason others hold her in high esteem and perceive her as saintlike.

The chronicles written by Perpetua during her time in prison gives historians a clear evidence of not only her life as a woman in prison, but also as a Christian fighting for her believes in a time of intense persecution. It is therefore clear that Perpetua through her courage and faith in God pushed through gender limitations not for her hunger of power within the Roman society, but because of her love for her

At this time, female “sexuality and chastity” was greatly brought into question (Rudolph 930). Mary focused a great deal on preserving the righteous image of her daughter with regard to these areas of interest. Through the use of drawing in her own resources and witnesses, Mary works to preserve the morality and image of her daughter- due to the large prominence of men taking over in the medical field at the time, Mary pulls in female midwives and matrons to remove a potential sense of bias that may come with male skepticism regarding female sexuality. In the case of a male murder victim, this same regard to sexuality would not be considered by looking in the past but would look more presently at the actual case at

This harsh accusation depicts her skepticism of other ideas on this subject. The audience understands her view point and her firmness in opinion which additionally comes from the style in her piece. With the incorporation of this material into Ascher's essay, she informs citizens of the truth about the superficial idea of compassion and the unexpected motives behind generous actions. Ascher's use of intense diction when describing the woman's actions and her own opinions foster her skeptical attitude toward the intentions of

“It was through this hole that the women of the shtetl took turns viewing my great-great-great-great-great-grandmother. Many were convinced … she was of an evil nature … they had to piece together mental collages of her from each of the fragmented views …” (20).

Pagans are addressed directly once again and summoned to join the banquet of Christ who calls them back to light. The language of “renewal” is noteworthy here, especially because it presupposes the building up and restoration of what is already there. Pagans maintain a sense of dignity and are not equated with the demonic. The image of an invitation to a banquet where food of salvation and a cup of immortality is offered is also different from the images of remedying diseased patients through “cautery and knife.” Where the medical analogy conjures a paternalistic image of forcing out evil from within someone by any means necessay, the invitation to a banquet images a welcoming of the other to come into one’s own space. The image is

The Passion of Perpetua and Felicitas is classified as a hagiography on the martyrdom of two important Christian women. Though this source contains bias, being written by a supporter of the two martyrs, important information lies in the typical Roman Christian’s perspective on religious women. Perpetua, in contrast to Lysistrata, does not derive her power and

C. I will argue, first, that Eve’s scene alludes to Ovid's myth of Narcissus. Second I dispute interpretations that view Eve’s actions as a narcissistic impulse,

Pomeroy, S. B. (1995). Goddesses, whores, wives, and slaves: women in classical antiquity. New York: Schocken Books.

In the Carnal Prayer Mat, it may seem like the main character, Vesperus, is arrogant and selfish because of his inflated self esteem. However, there is reasoning for Vesperus’s disheartened actions beyond blaming them on his personality and immoral conscious. It is dangerous to think this way, because one would overlook the driving factors and theoretical explanations that lead Vesperus to engage in immoral behavior. Applying Luce Irigaray’s description of male cultural imaginary helps describe why Vesperus acts with a disregard for the other people’s feelings, and why the women in the text tolerate it.

With the speaker’s use of metaphors and Greek allusions, the idea of constancy in failed relationships is reworked to combat the misogynistic conception of female inconstancy. In Joan Kelly’s “Early Feminist Theory and the ‘Querelle des Femmes,’ 1400–1789,” she claims that female querelle writers “reject[ed] the distorted image of women” (Kelly 20) in religious texts and amatory poetry because women were often depicted as capricious “creatures” that men could not trust to be