Liber III, Pars I — Quod reges, et principes non debent disponere civitatem sic, quod mulieres ordinentur ad opera bellica, ut Socrates statuebat. Cap. XII.
Liber III, Pars I — Quod reges, et principes non debent disponere civitatem sic, quod mulieres ordinentur ad opera bellica, ut Socrates statuebat. Cap. XII.
As was said earlier, Socrates decided that women should be trained for military service and should fight just like men, taking an example from beasts, among which both males and females engage in battle. But kings and princes, and generally those who have the authority to govern a city, should not assign women to military duties, but rather men, as we can argue through three different means. For, as it is said, it is fitting for warriors to be cautious and prudent in mind, brave and spirited in heart, and strong and robust in body. Caution and foresight are necessary in warfare. For sometimes, due to the precautions taken, enemies are overcome more through cunning than through strength; indeed, few warriors, if they are shrewd and industrious, can defeat many not by strength but by wisdom. Women, therefore, because they have weak judgment and lack rational capacity, and are not as industrious and prudent as men, should not be assigned to military duties. For in warfare, great caution and diligence must be employed, because according to Vegetius in his work on military matters, while other actions can be recovered if done poorly, the outcomes of battles are often irretrievable. Therefore, from the very diligence required in those who fight, we can argue that women should not be trained for military service. The second way to investigate this is drawn from the strength and courage required in those who fight. For as it is said, Ethic. The end and goal of everything is a terrible one: death; therefore, military operations require a man who is fearless and courageous, since those who fight expose themselves to the dangers of death. For women, who are fearful and timid, should not be assigned to military tasks. In battles, it is better to expel the fearful than to have them in the ranks, for since it is human to fear death, even the brave and courageous tremble when they see the timid tremble. The third way is derived from the aspect of physical strength. For when those who fight must endure the weight of arms for a long time and deliver powerful blows, it is advantageous for them to have strong shoulders and loins to bear the burden of arms, and to have strong arms to deliver powerful strikes; therefore, women, since they have soft flesh and lack physical strength, should not be assigned to military tasks. The reasoning that led Socrates to propose this is drawn from the analogy of beasts, and it is insufficient because, according to the Philosopher, it is not applicable. In terms of economic matters, beasts have no relevance, nor do they participate in reason. Therefore, it is the responsibility of humans to order their households and cities according to the proper economy and due administration. For this reason, in those matters where beasts act beyond reason, they should not be followed.
Read the original Latin
Ut in praecedentibus dicebatur, Socrates statuit mulieres instruendas esse ad opera bellica, et debere bellare, sicut et viri: assuemens exemplum ex bestiis, ex quibus tam mares quam foeminae bellant. Sed quod reges et principes, et universaliter illi quorum est civitatem disponere, non debeant ordinare mulieres ad opera bellica, sed viros, triplici via venari, possumus, secundum tria quae requiruntur ad bellum. Homines enim bellatores decet esse mente cautos et providos: corde viriles et animosos: corpore robustos et fortes. Cautela enim et providentia est necessaria in bellis. nam aliquando propter cautelas adhibitas plus superantur hostes ex sagacitate quam ex fortitudine: pauci enim bellatores si sint sagaces et industres superant multos non fortitudine sed prudentia. Mulieres ergo, quia habent consilium invalidum, et ab usu rationis deficiunt, nec sunt ita industres et providae sicut viri, non sunt ordinandae ad opera bellica. Nam in bellis magna cautela et industria est adhibenda, quia secundum Vegetium in De re militari, si alia male acta recuperari possunt, casus tamen bellorum irremediabiles sunt. ex ipsa igitur industria, quae requiritur in bellantibus, arguere possumus mulieres instruendas non esse ad opera bellica.
Secunda via ad investigandum hoc idem, sumitur ex virilitate et animositate, quae requiritur in bellantibus. nam ut dicitur 3. Ethic. finis et terminus omnium terribilem, est mors: opera ergo bellica requirunt hominem inpavidum et animosum, eo quod bellantes opponant se periculis mortis: mulieres autem communiter sunt pavidae et inviriles, quod contingit eis tam ex fragilitate corporis quam ex frigiditate complexionis: nam (ut dicebatur supra) frigiditas viam timori praeparat; frigidi enim est constringere et retrahere; animoso vero et virilis est ad alia se extendere, calor enim reddit habentem animosum et virilem, frigiditas vero timidum et pusillanimum. quare mulieres, quae sunt pavidae et pusillanimes, ad opera bellica destinari non debent. In bellis enim melius est pavidos expellere, quam eos in societate habere nam cum humanum sit timere mortem, viriles etiam et animosi trepidant videntes timidos trepidare: ne igitur reddantur bellantes pusillanimes, quos constat esse timidos oportet ab exercitu expelli. Tertia via sumitur ex parte fortitudinis corporalis. nam cum bellantes oporteat diu sustinere armorum pondera, et dare magnos ictus, expedit eos habere magnos humeros et renes ad sustinendum armorum gravedinem, et habere fortia brachia ad faciendum percussiones fortes: mulieres igitur eo quod habent carnes molles et deficiunt a fortitudine corporali, ad opera bellica non debent.
Ratio autem quae movit Socratem ad hoc ponendum sumpta a similitudine bestiarum, insufficiens est: quia secundum Philosophum 2, Poli. bestiis nihil attinet oeconomice, nec participant ratione. Hominis ergo est secundum debitam oeconomiam et secundum debitam dispensationem ordinare domum et civitatem. quare in iis, in quibus bestiae praeter rationem agunt, eas sequi non debent.
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