The collected papers in this volume present a unique introduction both to the history of women, of men and eunuchs, or the third sex, in Byzantium and to the various theoretical and methodological approaches through which the topic can be examined. The contributors use evidence from both texts and images to give a wide-ranging picture of the place of women and Byzantine society and the perceptions of women held by that society. Women, Men and Eunuchs offers a unique and valuable exploration of the issue of gender in Byzantium, which will fascinate anyone interested in ancient and medieval history and gender studies.

The Perfect Servant reevaluates the place of eunuchs in Byzantium. Kathryn Ringrose uses the modern concept of gender as a social construct to identify eunuchs as a distinct gender and to illustrate how gender was defined in the Byzantine world. At the same time she explores the changing role of the eunuch in Byzantium from 600 to 1100. Accepted for generations as a legitimate and functional part of Byzantine civilization, eunuchs were prominent in both the imperial court and the church. They were distinctive in physical appearance, dress, and manner and were considered uniquely suited for important roles in Byzantine life. Transcending conventional notions of male and female, eunuchs lived outside of normal patterns of procreation and inheritance and were assigned a unique capacity for mediating across social and spiritual boundaries. This allowed them to perform tasks from which prominent men and women were constrained, making them, in essence, perfect servants. Written with precision and meticulously researched, The Perfect Servant will immediately take its place as a major study on Byzantium and the history of gender.

The publication of Germaine Greer's The Female Eunuch in 1970 was a landmark event, raising eyebrows and ire while creating a shock wave of recognition in women around the world with its steadfast assertion that sexual liberation is the key to women's liberation. Today, Greer's searing examination of the oppression of women in contemporary society is both an important historical record of where we've been and a shockingly relevant treatise on what still remains to be achieved.

This book explores a striking common feature of pre-modern ruling systems on a global scale: the participation of childless and celibate men as integral parts of the elites. In bringing court eunuchs and bishops together, this collection shows that the integration of men who were normatively or physically excluded from biological fatherhood offered pre-modern dynasties the potential to use different reproduction patterns. The shared focus on ruling eunuchs and bishops also reveals that these men had a specific position at the intersection of four fields: power, social dynamics, sacredness and gender/masculinities. The thirteen chapters present case studies on clerics in Medieval Europe and court eunuchs in the Middle East, Byzantium, India and China. They analyze how these men in their different frameworks acted as politicians, participated in social networks, provided religious authority, and discuss their masculinities. Taken together, this collection sheds light on the political arena before the modern nation-state excluded these unmarried men from the circles of political power.

For much of Chinese history, the eunuch stood out as an exceptional figure at the margins of gender categories. Amid the disintegration of the Qing Empire, men and women in China began to understand their differences in the language of modern science. In After Eunuchs, Howard Chiang traces the genealogy of sexual knowledge from the demise of eunuchism to the emergence of transsexuality, showing the centrality of new epistemic structures to the formation of Chinese modernity. From anticastration discourses in the late Qing era to sex-reassignment surgeries in Taiwan in the 1950s and queer movements in the 1980s and 1990s, After Eunuchs explores the ways the introduction of Western biomedical sciences transformed normative meanings of gender, sexuality, and the body in China. Chiang investigates how competing definitions of sex circulated in science, medicine, vernacular culture, and the periodical press, bringing to light a rich and vibrant discourse of sex change in the first half of the twentieth century. He focuses on the stories of gender and sexual minorities as well as a large supporting cast of doctors, scientists, philosophers, educators, reformers, journalists, and tabloid writers, as they debated the questions of political sovereignty, national belonging, cultural authenticity, scientific modernity, human difference, and the power and authority of truths about sex. Theoretically sophisticated and far-reaching, After Eunuchs is an innovative contribution to the history and philosophy of science and queer and Sinophone studies.

The New York Times bestselling author of Diary of an Oxygen Thief and Chameleon in a Candy Store is back with the spellbinding conclusion to the series. You’ve never seen romance do this before. So brutally honest and breathtakingly perverse you’ll want to throw this book at the wall, but you’ll also want to know if it can possibly get any more disturbing (it can and it does). And as you start to wonder whether men and women were ever even meant to be together, a surprise ending brings the trilogy full circle and provides unexpected closure to an issue raised by a certain photographer's assistant in the first book. Eunuchs and Nymphomaniacs is about how we love today and how increasingly we try to avoid it altogether.

While Aristotle's writings on biology are considered to be among his best, the comments he makes about females in these works are widely regarded as the nadir of his philosophical oeuvre. Among many claims, Aristotle is said to have declared that females contribute nothing substantial to generation; that they have fewer teeth than males; that they are less spirited than males; and that woman are analogous to eunuchs. In The Female in Aristotle's Biology, Robert Mayhew aims not to defend Aristotle's ideas about females but to defend Aristotle against the common charge that his writings on female species were motivated by ideological bias. Mayhew points out that the tools of modern science and scientific experimentation were not available to the Greeks during Aristotle's time and that, consequently, Aristotle had relied not only on empirical observations when writing about living organisms but also on a fair amount of speculation. Further, he argues that Aristotle's remarks about females in his biological writings did not tend to promote the inferior status of ancient Greek women. Written with passion and precision, The Female in Aristotle's Biology will be of enormous value to students of philosophy, the history of science, and classical literature.