The first analysis of this comes from the Aristotelian and Aristotelian inspired Christian view. This perspective identifies women as being passive, non-rational (or latently rational) counterparts to the active male gender. As such, the male gender is related to the spirit and the female as the nurturing of materiality and natural features of reality and social life. The second analysis places women as Nature and Spirit as immanent. This is primarily a prejudicial scientific enterprise that compares the male to reason and purpose, while the feminine is comparable to the abstraction of Nature and 'feeling as well as the inanimate character of materiality. Thirdly, an analysis which finds its subject of spirituality as domesticated and thus related to the ancient ideals of venerating the female as god-like so as to increase male dominance. And the last analysis is that of a feminist's interpretation where the gender distinction ironically is emphasized so as to demonstrate the feminine, god-like, nurturing, empathetic as superior to the male; thus the former is the positive and...

She furthers suggests that the confusion arises from false bifurcations of gender attribution-i.e. he is stronger and she is 'nicer'-which fuel further false dichotomies adopted almost without question in the philosophy community. And so by ignoring the significance of gender distinction and embracing a homogeneous, in refusal of a heterogonous one, the tension between Spirit and Matter is diffused and thus we are 'free' to explore theories of reality with less confusion and more clarity.
Heine, Hilde. Pg. 457.

"To honor the goddess is to honor and elevate, rather than denigrate, the 'traditional' female attributes (pg. 448)."

"I suggest that spirit be defined as an active, generative, and generous-its materiality is irrelevant-whose fulfillment is the exercise of freedom (pg. 451)."