The texts of Alfarabi and Averroes take unique approaches to the topics discussed by Aristotle in Politics and by Plato in his Republic. It is important to understand these approaches in relation to each other because it is the similarities and differences between all four texts that provide the reader with a real understanding of what was perceived as "good" government in those time periods. Although the contemporaries Alfarabi and Averroes both have ideal states in mind, their differences lie in what each considers the appropriate means through which to achieve them. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an Original Essay Regarding the body and soul, women and men have differences and similarities that are inconsistent among philosophers. Plato addresses physical differences by saying, “in these duties the lighter share must fall to women, on account of the weakness of their sex” (Plato 155). In her article “The Philosopher and the Woman in Plato's Political Thought,” Arlene Saxonhouse writes, “Socrates excuses himself by suggesting that men and women differ only as much as bald men differ from those with long hair, that is, superficially and not concerning their nature" (Saxonhouse 71). Plato also refers to their unique wartime assignments, perhaps relating to their physical differences: "And if their women went out with [the men] to war, either in the ranks or deployed in the rear to intimidate the enemy and act as a reserve in case of need, I am sure that all this would make them invincible” (Plato 176). This shows how interpretations of the female body influence the place of women in every philosopher's conception of an “ideal” society main disagreement seems to lie in the question of equality of the soul. This sovereignty, according to Alfarabi, simply was not possible when it came to women. In a sense, then, their souls could never receive a full analysis beyond their material status as male supplements. When Plato gives women the title of Guardians in his Republic, he assumes that their souls are as rational as those of men, and Averroes agrees: "We say that women, inasmuch as they are of the same kind with men in respect to 'ultimate human being'. purpose, they are necessarily participants in it and differ only in degree... it is already evident from the investigation of animals, that it is right that there are female guardians" (Averroes 164-165). If women and men share human purposes, their souls , according to Plato, must be congruent on some level. The emergent nature of these observations ensures the plot of the film Destiny, which details the struggle to replicate and preserve the writings of Averroes. Despite these implications, Alfarabi clearly states that "in case of the faculty of sense, the faculty of sense, the faculty of representation and the male and female faculty of reason do not differ” (Alfarabi 197). This idea is further supported by Plato's claims that the Guardians must be reasonable and that some women have that potential "because these were the qualities for which we selected our male guardians" (Plato 153). If male guardians were selected based on the possession of a rational soul, female guardians should be evaluated similarly. To understand the ideas behind the apparent contradictions inherent in the four philosophers' belief systems, gender identity seems like the next logical area to examine.Alfarabi implicitly offers commentary on gender and sexuality while barely mentioning women. It discusses women only in the context of men, biology, and procreation. It fails to philosophize about gender and sexual identity beyond detailing human conception. It discredits the vitality of the role of women by concluding that women provide the material for conceiving life, but, more importantly, that men provide the form. “Thus the blood prepared in the womb is the matter of man, while the semen is the mover of that matter towards the development of form in it” (Alfarabi 189). The formal male faculty is therefore what gives matter its reason for being. Alfarabi briefly alludes to female sexual pleasure, but refers to the clitoris as a failure to express a male form. "There are also some [animals] who have a perfect female faculty, but with it is joined a kind of defective male faculty, which performs its function up to a certain limit and then proves to be too weak and in need of some external help... ” (Alfarabi 195). The function that is performed to a limit is orgasm; since female orgasm is less “useful” than male ejaculation, he considers the process to be a kind of mistake female sexuality, except in relation to the "wedding festivities" of organized procreation outlined in the Republic He curiously says that "necessity would undoubtedly lead women to desire sexual intercourse" and does not in the least attribute the desire exclusively to men (Averroes 167). ) This suggests that desire, which in the Republic is seen only as a cause for complications, is a weakness Averroes further implies that any weakness is less likely to be found in men than in women. Averroes begins his discussion of Plato's ideas on equality for women by saying that men are in many ways more efficient than women, but that it is nevertheless possible that women can surpass men in some areas. He accepts Plato's female guardians, but then goes into detail about their modes of procreation. The principles of joint wives and children seem of great importance to Averroes, and he goes into detail about the advantages of arranged unions. Compare the peace found in communal families to that found in societies with collective memberships. “In general,” Averroes concludes, “there is nothing that brings more harm and confusion to the State than when its citizens say of something 'this is mine and this is not mine'” (Averroes 166-171). Here he implies that disputes like these are the downfall of otherwise healthy states. To support his argument that women can be more efficient than men in some areas, Averroes begins by suggesting that women are better than men in the fields of music and art. “This is why it is said that melodies are perfect if men invent them and women perform them” (Averroes 164). He compares the Guardians to defensive animals, saying that women are capable of fighting like dogs and hyenas; they lack strength, not passion (Averroes 165). She claims that women are labeled "burdens" because they are "twice the size of men", although their lack of training makes them unable to contribute in ways recognizable to men. “As women in these States are not fitted for any of the human virtues, it often happens that they resemble plants” (Averroes 166). To argue the case for selective breeding of guardians, he quotes a man "who wants to breed hunting dogs or game birds" (Averroes 167). He takes care to breed the best of what he wants, just as guardians should do to ensure quality rulers. Averroes justifies the Guardian's apprenticeship by citing blacksmiths and craftsmen as examples,but notes that this system may not work in all circumstances (Averroes 173). He says that Greeks enslaving Greeks “resembles the conflict that arises between members of a family or between lovers” (Averroes 175). In this way, he supports Plato's ideas with examples collected from his immediate environment. However, despite all his practical examples, his work lacks empirical support. Averroes takes pains to reiterate and exemplify Plato's strengths, but his examples are at best simple observations, summaries, and analyses. Homosexuality is another important topic to address in this literature because the concept sets social standards that may otherwise be difficult to understand. Averroes doesn't say much about homosexuality, but what he says is direct and in support of Plato's points in the Republic: Plato allows these Guardians when in the field to exchange kisses as they please, for this will bring them to fight [well]. [Plato] said: it is appropriate to honor the illustrious among these Guardians with special honors in the State and bring them sacrifices and offerings and compose prayers and songs in their name. (Averroes 174) On the other hand, Plato's examples of homoeroticism are more explicit. He talks about appreciating young people like wine and compares philosophers to connoisseurs of knowledge and truth. He tells Glaucon, “You should not have forgotten that every boy in the prime of life will excite some pang of passion in a man of your amorous temperament and will seem worthy of his attentions” (Plato 181). Aristotle pushes this notion further when he says that Plato "should consider it a matter of indifference that lovers can be father and son, or even that they can be brothers" (Aristotle 44). This quote suggests a social recognition of sincere - and even incestuous - homosexual relationships. Averroes' ideas connect with those of Plato in many obvious ways. He uses many examples to further illustrate his points, but never questions or deviates from Plato's ideas. These examples of Plato's alarming stance on women in leadership and the abolition of the traditional family are some of the reasons why the film Destiny portrayed the fatwa in an attempt to undermine the works of Averroes. It connects to Aristotle on a more basic level; he writes similarly and uses examples in the same way as Aristotle. In their methods of argumentation, however, Aristotle and Averroes have very little in common, especially because Aristotle's Politics focuses so heavily on criticism of the Republic. Alfarabi, on the contrary, shares Aristotle's ideas about the city as a healthy body and believes that women should have priority. Both philosophers almost completely exclude women from their discussions, but Alfarabi's failure to believe that women are intelligible or capable of fully developing the three intellects resembles Aristotle's perception of Spartan women: The Flaws in the Position of Women in Sparta , as we have already suggested, seem destined not only to produce a certain disharmony in the constitution, if we consider it in itself, but also to encourage the growth of avarice. The officers responsible for maintaining order among women and children, and other officials charged with similar supervisory duties, are of an aristocratic character... (Aristotle 173)When compared to each other, Alfarabi and Averroes seem as different as Politics and the Republic . Alfarabi is interested in getting to the heart of the matter of what makes an acceptable philosopher and leader, but Averroes, like Plato, is more focused on the end result: a just city. Alfarabi was able to describe the best means for developing great leadership, while Averroes seems to (1994): 67-85.