 Late in his career, Hartshorne saw other advantages to the world-soul analogy that touch on the problem of God and gender. He was sympathetic to feminist complaints about the male bias in traditional theology and he made a concerted effort in the closing decades of his life to use inclusive language (Hartshorne 1987 [2001, 258]). For example, in the 1980s he began using “He-She” when referring to God and he remarked in 1996 that he would title his third book Our Vision of God rather than Man’s Vision of God (Auxier and Davies 2001, 159). Hartshorne goes further than simply worrying about pronouns. If the world-soul analogy is combined with the parent-to-child analogy, then he argues that, “it is the mother, not the father, who furnishes by far the best symbol of deity. The fetus-mother relationship is decidedly more intimate than the fetus-father relationship” (Hartshorne 1984, 60). Hartshorne never expressed his thoughts on feminism systematically, but it is instructive that Carol P. Christ explicitly develops her feminist philosophy of religion in light of Hartshorne’s metaphysics in her book She Who Changes. Generally speaking, feminist theologians have been friendly to process thought, seeing Whitehead and Hartshorne as articulating ideas about the divine that speak to feminist concerns (Christ 2003, 4–5).