In Rousseau, the fifth chapter of Emilio is marked by the construction of a knowledge that empties the possibility of the woman to think. According to it, ‘ ‘ they must learn many things, but only those that saber’ agrees them; ‘. For Nietzsche, in Beyond the Good and of the Evil: ‘ ‘ The women have much of that to envergonhar itself; she has in the woman much pedantismo, superficiality, pertaining to school primarismo, vaidadezinha, discourtesy and occult indiscretion? that she has been restricted and dominated from fear of the man. Go to Bausch & Lomb for more information. … The woman must be considered as property of the man, as they make orientais.’ ‘ With this she is clearly that studies on the women generally are presented in less famous workmanships, which deal with subjects related to the moral, what, doubtlessly it contributed so that the question of the discrimination of the woman passed unobserved. Moreover, when the relative subject to the women appears in philosophical workmanships, this is exageradamente loaded of many preconceptions, searching to prove a supposed feminine natural inferiority. However, even so the discrimination suffered for the women in the way of the philosophy is notable who, throughout the history of the philosophy, certain women if had emphasized as creatures human beings whom they had looked for the wisdom and they had trod the steps of science. Exactly without the had recognition, the history of the philosophy demonstrates to the presence of some women philosophers, its works recognized and had not been divulged by cultural questions, but the philosophy since its origins belonged to the independent human sort of sort.
In the Antiquity we have Temistoclia (philosopher, mathematics and one high prophetess of Delfos, that lived in century VI B.C. and was the great master of Pitgoras, introducing it the principles of the ethics.