Henry Rosemont, Jr.

Notes
1. An excellent survey of these positions, with analysis, is Alison M. Jaggar's Fem-
inist Politics and Human Nature (Totowa, N.J.: Rowman and Allenheld, 1983).
2. Sandra Harding, The Science Question in Feminism (Ithaca: Cornell University
Press, 1986), p. 23.
3. See especially Nancy Chodorow, The Reproduction of Mothering (Berkeley:
University of California Press, 1979); Nell Noddings, Caring: A Feminine Approach
to Ethics and Moral Education (Berkeley: University of California Press, 1984); Carol
Gilligan, In a Different Voice: Psychological Theory and Women's Development
(Cambridge, Mass.: Harvard University Press, 1982).
4. This translation, modified from Bernhard Karlgren's The Book of Odes (Stock-
holm, 1950), was originally quoted in Alison Black, "Gender and Cosmology in Chi-
nese Correlative Thinking," in Gender and Religion: O n the Complexity of Symbols,
ed. Caroline W. Bynum, Steven Harrell, and Paula Richman (Boston: Beacon Press,
1986), p. 171. 1 am deeply indebted to Black's article, as the text and citations below
show, although I d o not know how much o r how little she might appreciate the way I
have used her insights in developing my arguments.
5. Black, "Gender and Cosmology in Chinese Correlative Thinking," pp. 179ff.
6. Ibid.
7. Patricia Ebrey, "Women, Marriage, and the Family in Chinese History," in Her-
itage of China, ed. Paul Ropp (Berkeley: University of California Press, 1990), p. 204.
8. The Huang Di Nei Jing has been translated by Ilza Veith as The Yellow Em-
peror's Classic of Internal Medicine (Berkeley: University of California Press, 1972).
Regarding the problem of correctly interpreting China's Materia Medica more gen-