Plato's Programs for Women

How he Evaluated their Natural Abilities and Liabilities

According to Plato, he was categorical that only people with wisdom and political power could lead whether the person is man or woman. He underscored the women’s abilities by noting that the latter must be naturally inclined to a greater understanding and study of philosophy. In his theory of form, Plato argued that this form, which is in the nature of a human being only need a combination of knowledge and wisdom to articulates the intended functions. His ideal society also did not leave behind women, noting that their natural abilities and capabilities. In this regard, he argued that women will only excel on their natural outfit, instead of their sexual appeal (Republic, Book VII, 453b-458e).   

On their liabilities, Plato noted that many women are disadvantaged in terms of physical strength, thus cannot defend themselves. Therefore, they become a liability in the family and community in terms security matters. This lowers their awareness and acquisition of knowledge (Republic, Book VII, 514a-519b). However, Plato’s Allegory of the Curve proclaims equality between women and men, thus reducing the perceived liabilities of women. 

How he Fits them into His Ideal State Intellectually, Pedagogically

In their education, Plato argues that the intellectual capability of women varies according to their individual opinion and pure knowledge. He accepted that women also have intellectual insight by acquiring knowledge. He was also skeptical about feminist literacy by using Allegory of the Cave as a mere symbol for the womb. On Pedagogy, the women were not segregated from acquiring knowledge. Plato acknowledged the development of entire human being inclusive of women to skills acquisition via education. In reality, arming the women with adequate knowledge and skills could help then in making decisions, especially those inclined towards domesticity and development. 

Socially, “Plato prompts his readers to imagine that this is all the men and women, who are the prisoners and inhabitants of the cave, understand and experience as reality. They know nothing else” (Republic, Book VII, 514a-b). This means that the women are deemed more social than their male colleagues. As social being and part of Plato’s form theory, the women play a big role in making sure that there is cohesion in society.

Militarily, since women are classified as weaker gender, Plato questioned their ability to involve in military activities. He underscored the physical challenges that women face in safety issues. However, he reiterated that the women’s military affiliation was not a challenge to the ideal state, but a mere intellectual game (Republic, Book VII, 514c).

Sexually, Plato believed that “Man discovers woman in discovering his own sex, even if she is present neither in flesh and blood nor in imagery; and inversely it is in so far as she incarnates sexuality that woman is redoubtable”(Republic, Book V, 458c-e). Although his Myth of the Cave did not have any relationship to the women’s sexuality, the latter’s forms of behavior propagated this stereotype. This rationale for this argument was that the women were taken to be nothing other than sex object. However, Plato stressed that men are literally fearful of women’s sexuality and sexual power (Republic, Book V, 560b).

Where they Fit into the Family Structure

Basically, women fit in all family structure such as mentorship, maintenance and in carrying out kitchen affairs. This is supported by the fact that Plato acknowledged gender equality so long as one had attained remarkable knowledge. It was through this knowledge that the person could exercise his or her will and capabilities. In this regard, their feminine nature should not be used to restrict them to a particular domestic structure, but to open their strategies.