“The conscious side of woman corresponds to the emotional side of man, not to his "mind." Mind makes up the soul, or better, the "animus" of woman, and just as the anima of a man consists of inferior relatedness, full of affect, so the animus of woman consists of inferior judgments, or better, opinions.”

—  C.G. Jung , book Alchemical Studies

The Secret of the Golden Flower (1931) Commentary by C.G.Jung in CW 13: Alchemical Studies. P. 60

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Swiss psychiatrist and psychotherapist who founded analytic… 1875–1961

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C.G. Jung photo

“The conscious side of woman corresponds to the emotional side of man, not to his "mind."”

C.G. Jung book Alchemical Studies

Mind makes up the soul, or better, the "animus" of woman, and just as the anima of a man consists of inferior relatedness, full of affect, so the animus of woman consists of inferior judgments, or better, opinions.
The Secret of the Golden Flower (1931) Commentary by C.G.Jung in CW 13: Alchemical Studies. P. 60

C.G. Jung photo

“For a woman, the typical danger emanating from the unconscious comes from above, from the "spiritual" sphere personified by the animus, whereas for a man it comes from the chthonic realm of the "world and woman," i. e., the anima projected on to the world.”

C.G. Jung (1875–1961) Swiss psychiatrist and psychotherapist who founded analytical psychology

"A Study in the Process of Individuation" (1934) In CW 9, Part I: The Archetypes and the Collective Unconscious. P. 559

Marie-Louise von Franz photo

“The "ultimate" questions referred to above do not always come up in the encounter with the shadow. Much more often behind him or her another inner figure emerges as a personification of the unconscious. This takes the form of a woman in a man, and in a woman, that of a man. Often it is they who are at work behind the shadow, throwing up new problems. C. G. Jung called them anima and animus. The anima embodies all feminine psychic qualities in a man-moods, feelings, intuitions, receptivity to the irrational, his personal capacity for love, his sense of nature, and most important of all, his relationship to the unconscious.”

Marie-Louise von Franz (1915–1998) Swiss psychologist and scholar

Archetypal Dimensions of the Psyche (1994), The Anima as the Woman within the Man

Marie-Louise von Franz photo

“The embodiment of the unconscious of a woman as a figure of the opposite sex, the animus, also has positive and negative features. The animus, however, does not express itself so often in women as an erotic fantasy or mood, but rather as "sacred" convictions. When these latter are expressed loudly and energetically in a masculine style, this masculine side of a woman is easily recognizable. However, it can also manifest in a woman who appears very feminine externally as a quiet but relentless power that is hard as iron. Suddenly one comes up against something in her that is cold, stubborn, and completely inaccessible.”

Marie-Louise von Franz (1915–1998) Swiss psychologist and scholar

Archetypal Dimensions of the Psyche (1994), The Animus, a Woman's Inner Man

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“Better to have one woman on your side than ten men.”

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Variant: There is an old saying here in the Borderlands: "Better to have one woman on your side than ten men."
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“Courage moral and physical: 'anima'—the ability to think like a woman. Also a sense of the absurd. Courage moral and physical: “anima”—the ability to visualize the mind and need of a man. Also a sense of the absurd.”

Christopher Hitchens (1949–2011) British American author and journalist

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“Just as the mother influence is formative with a man's anima, the father has a determining influence on the animus of a daughter. The father imbues his daughter's mind with the specific coloring conferred by those indisputable views mentioned above, which in reality are so often missing in the daughter. For this reason the animus is also sometimes represented as a demon of death. A gypsy tale, for example, tells of a woman living alone who takes in an unknown handsome wanderer and lives with him in spite of the fact that a fearful dream has warned her that he is the king of the dead. Again and again she presses him to say who he is. At first he refuses to tell her, because he knows that she will then die, but she persists in her demand. Then suddenly he tells her he is death. The young woman is so frightened that she dies. Looked at from the point of view of mythology, the unknown wanderer here is clearly a pagan father and god figure, who manifests as the leader of the dead (like Hades, who carried off Persephone). He embodies a form of the animus that lures a woman away from all human relationships and especially holds her back from love with a real man. A dreamy web of thoughts, remote from life and full of wishes and judgments about how things "ought to be," prevents all contact with life. The animus appears in many myths, not only as death, but also as a bandit and murderer, for example, as the knight Bluebeard, who murdered all his wives.”

Marie-Louise von Franz (1915–1998) Swiss psychologist and scholar

Source: Archetypal Dimensions of the Psyche (1994), The Animus, a Woman's Inner Man, p. 319 - 320

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“The men who declare that woman is the intellectual inferior of man, do not, and cannot, by offering themselves in evidence, substantiate their declaration.”

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“If the child was helpless, was the grown up person, man or woman, in a much better position?”

Leonard Trelawny Hobhouse (1864–1929) British sociologist

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“The misnamed "feminine" woman, so admired by her creator, man — the woman who is acquiescent in her inferiority and who has swallowed man's image of her as his ordained helpmate and no more — is in reality the "masculine" woman. The truly feminine woman "cannot help burning with that inner rage that comes from having to identify with her exploiter's negative image of her," and having to conform to her persecutor's idea of femininity and its man-decreed limitations.”

Elizabeth Gould Davis book The First Sex

The First Sex, ch. 22 - Woman in the Aquarian Age (1971).

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