y at the time of coition; so that
we may consider that by this means the male and female are one, as in
plants they are always united; although in some cases one of them
preponderates, and in some the other. But man is yet further ordered
to a still nobler vital action, and that is intellectual operation.
Therefore there was greater reason for the distinction of these two
forces in man; so that the female should be produced separately from
the male; although they are carnally united for generation. Therefore
directly after the formation of woman, it was said: "And they shall
be two in one flesh" (Gen. 2:24).

Reply Obj. 1: As regards the individual nature, woman is defective
and misbegotten, for the active force in the male seed tends to the
production of a perfect likeness in the masculine sex; while the
production of woman comes from defect in the active force or from
some material indisposition, or even from some external influence;
such as that of a south wind, which is moist, as the Philosopher
observes (De Gener. Animal. iv, 2). On the other hand, as regards
human nature in general, woman is not misbegotten, but is included
in nature's intention as directed to the work of generation. Now the
general intention of nature depends on God, Who is the universal
Author of nature. Therefore, in producing nature, God formed not
only the male but also the female.

Reply Obj. 2: Subjection is twofold. One is servile, by virtue of
which a superior makes use of a subject for his own benefit; and
this kind of subjection began after sin. There is another kind of
subjection which is called economic or civil, whereby the superior
makes use of his subjects for their own benefit and good; and this
kind of subjection existed even before sin. For good order would have
been wanting in the human family if some were not governed by others
wiser than themselves. So by such a kind of subjection woman is
naturally subject to man, because in man the discretion of reason
predominates. Nor is inequality among men excluded by the state of
innocence, as we shall prove (Q. 96, A. 3).

Reply Obj. 3: If God had deprived the world of all those things which
proved an occasion of sin, the universe would have been imperfect.
Nor was it fitting for the common good to be destroyed in order that
individual evil might be avoided; especially as God is so powerful
that He can direct any evil to a good end.
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SECOND ARTICLE [I, Q.