 Marinella quite explicitly rejects, then, the idea that men and women must be equal in nobility because they belong to the same species; but she also anticipates the objection that because the species essence, the rational faculty of soul, is the same in every individual person, we might expect that men and women would be equal in worth. It follows, and again she recognizes this, that she must assert that the form of a species is not without diversity, and so she explicitly argues for variations in the idea or form or soul of the human species. “Women’s souls can, therefore, be nobler and more prized in their creation than men’s,” (1601b, 57). In light of what she has said about ideas in the mind of God as productive causes of created beings, this must mean: the idea of woman (or perhaps the ideas of individual women) in the mind of God is an idea of something with a nobler and better purpose, with the result that the creature produced is nobler and more excellent. This is consistent with the claim that men and women have the same rational souls, if we allow that the human soul is constituted by something more than the faculty of reason, and so two human (and hence rational) souls might be put to different purposes. Marinella seeks to show that the purposes to which a rational soul is put will depend, at least in part, on the desires of the rational agent.