  Are Aristotle's theories intrinsically gendered and sexist, so that gender cannot be removed without altering the theories themselves? Several feminist philosophers have developed this thesis. For example, in “Woman Is Not a Rational Animal”, Lynda Lange argues that Aristotle's theory of sex difference is implicated in every piece of Aristotle's metaphysical jargon, and she concludes that “it is not at all clear that it [Aristotle's theory of sex difference] can simply be cut away without any reflection on the status of the rest of the philosophy”(Harding and Hintikka 1983: 2). Elizabeth Spelman has argued that Aristotle's politicized metaphysics is reflected in his theory of soul, which, in turn, is used to justify the subordination of women in the Politics (Spelman 1983). And, finally, Susan Okin has argued that Aristotle's functionalist theory of form was devised by Aristotle in order to legitimate the political status quo in Athens, including slavery and the inequality of women (Okin 1979: ch. 4).