 The Platonic text is subjected to two parallel frameworks. The first is Aristotelian, both in its overarching theoretical framework—replacing the dialectical and dialogical character of the Platonic text with Aristotle’s ethical and logical framework (Butterworth 1986)—and in its particular details, as when Ibn Rushd emphasizes the role of logic rather than mathematics in the training of the guards and the ruler of the virtuous city (Republic II.76–7). The second is the contextualization of this text in the Islamic and Andalusian environment. Ibn Rushd takes the Umayyad, Almoravid, and Almohad dynasties as examples of many of the issues he deals with in the text, and harshly criticizes the current Almohad reign (e.g., Republic III.103) as well as the position of the philosopher at the time, which he compares to being surrounded by ferocious monsters (Republic II.64). This critical attitude is particularly notable when he discusses how women, sharing the same natures as men, are suited to the same activities, fit to serve as guardians, philosophers, and rulers. Yet, as things are, these capacities are not fostered: “since women in these cities are not prepared with respect to any of the human virtues, they frequently resemble plants. Their being a burden upon the men in these cities is one of the causes of poverty” (Republic I.54).