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Women played an important part in Pythagorean communities, so Greek sources from the Classical era to Byzantium consistently maintain. Pseudonymous philosophical texts by Theano, Pythagoras' disciple or wife, his daughter Myia, and other female Pythagoreans, circulated in Greek and Syriac. Far from being individual creations, these texts rework and revise a standard Pythagorean script.What can we learn from this network of sayings, philosophical treatises, and letters about gender and knowledge in the Greek intellectual tradition? Can these writings represent the work of historical Pythagorean women? If so, can we find in them a critique of the dominant order or strategies of resistance?In search of answers to these questions, Pythagorean Women Philosophers examines Plato's dialogues, fragmentary historians, and little-known testimonies to women's contributions to Pythagorean thought. Adopting Paul Ricoeur's hermeneutics, Dutsch approaches such testimonies with a mixture of suspicion and belief. This approach allows the reader to alternate critique of the epistemic regimes that produced ancient texts with a hopeful reading, one which recognizes female knowledge and agency. Dutsch contends that the value of the Pythagorean text-network lies not in what it may represent but in what it is — a fictionalized version of Greek intellectual history that makes place for women philosophers. The book traces this alternative history, challenging us to rethink our own account of the past.
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This is an open access title. It is available to read and download as a free PDF version on Oxford Academic and is made available under a Creative Commons Attribution 4.0 International licence. As literature written in Latin has almost no female authors, we are dependent on male writers for some understanding of the way women would have spoken. Plautus (3rd to 2nd century BCE) and Terence (2nd century BCE) consistently write particular linguistic features into the lines spoken by their female characters: endearments, soft speech, and incoherent focus on numerous small problems. Dorota M. Dutsch describes the construction of this feminine idiom and asks whether it should be considered as evidence of how Roman women actually spoke.