  If these scholars are right, then Aristotle's theories are intrinsically biased against women, and it is unlikely that they can have any value for feminists beyond the project of learning about the ways in which the philosophical tradition has devalued women. Alternatively, Charlotte Witt has argued that the suspect gender associations with Aristotelian matter and form are extrinsic to these concepts, and therefore removable from Aristotle's theories without substantially altering them (Witt 1998). The argument that Aristotle's gender associations are not intrinsic to his concepts of matter (female) and form (male) turns on the incompatibility of the position that matter is intrinsically female, and form intrinsically male with the position that every composite substance is a unity of matter and form. If every composite substance is a complex of matter and form, then each would be a hermaphrodite, rather than a male or a female as is the case with animals. Moreover, whatever plausibility gender associations with matter and form might have with regard to animals, is lost entirely when we consider artifacts, like shoes and beds. If intrinsic gender associations with matter and form are incompatible with Aristotle's theory of substance and extrinsic gender associations are compatible with that theory, then the principle of charity dictates that we opt for the consistent interpretation.  Recent work on sexism in Aristotle's philosophy focuses on his theory of animal reproduction in the biological writings. To what extent and in what ways is Aristotle's theory of animal generation sexist? (Henry 2007; Nielsen 2008)  A related issue concerns how Aristotle's view of sexual difference in the biology is connected to his ideas about sexual difference in the “Politics”. (Deslauriers 2009) 