struction - and in the simplest sense it can be said that all of Western Art and high culture is the engraving of the history of that construction. (3) The construction of gender goes on as busily today as it did in earlier times, say the Victorian era. And it goes on not only where one might expect it to - in the media, the private and public schools, the courts, the family, nuclear or extended or single - parented. The construction of gender also goes on, if less obviously, in the academy, in the intellectual community, in avant-garde artistic practices and radical theories, even, and indeed especially, in feminism. (4) Paradoxically, therefore, the construction of gender is also effected by its deconstruction; that is to say, by any discourse, feminist or otherwise, that would discard it as ideological misrepresentation, for gender like the real, is not only the effect of representation but also its excess, what remains outside discourse as a potential trauma which can rupture or destabilize, if not contained, any representation (Winders 15). The Aristotelian view of the natural role of civilized? Woman as a wife and mother. A rational man's view for a woman is the daily chores and responsibilities of nurturing children and running a household; leisure time is not necessary for a wife and mother. The uncivilized? Woman is a slave or a serf or a laborer, or from a savage? Race, is even more handicapped by her social role and her natural abilities. On the same note, a labored woman of these groups would completely shootout the life of leisure. The Descartes method can be acquired knowledge by breaking down complex beliefs and experiences. The simple natures are uncovered and examined closely to understand how they combine and to build up other objects. According to Princess Elizabeth of Bohemia who corresponds to the method does not lead her enough time for her to acquire a habit of meditation or other interests in her household. On the other hand, a poor woman would find it impossible. In class and race it becomes clear that Descartes rational man is male but an upper class, European male. A woman who wishes to follow Descartes's method must ignore her cultural roles and see the skills and thought that is combined and free from reason. In a family setting equality is not practiced for women. Rational and formal equality is taken for granted in a domestic atmosphere based on tradition and "natural? Inequalities. Joan Acker's of gender: the abstract worker is actually a man, and it is the man's body, its sexuality, minimal responsibility in procreation, and conventional control of emotions that pervades work and organizational processes. Women's bodies-female sexuality, their ability to procreate and their pregnancy, breast-feeding, and childcare, menstruation, and mythic "emotionality? Are suspect, stigmatized, and used as grounds for control and exclusion (Williams 228)? The structural deflection is changing formal equality for a true equality or changing the goal of the organization or both. In the adoption of the fifty-fifty rule privileges males: first, to separate public and private life as a male model (the leader), which means to prove themselves as men in a male-defined space. To succeed the new leadership role is to adopt the same ability as men. Second, sex-paired leadership structure of the same sex is direct competition with an inferior group or sex. Simone de Behavior argues the self - development as women are to relate to the subject and they should join the battle. Women should defend themselves as subjects against an object or other. Jessica Benjamin argues opposite a traditional feminist theory that must relate to the subject and needs to understand not only the self that relates to the object, but the relationship to the subject. Benjamin describes the normal development of the male subject as repression, domination, and denial of others. Benjamin explains the repudiation

Some common words found in the essay are:
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Approximate Pages = 11 (250 words per page double spaced)