coined by François Poullain de la Barre, Schiebinger's prize-winning historical work focuses on eighteenth-century history of science and medicine. The Mind Has No Sex? Women in the Origins of Modern Science (1989) is one of the first scholarly works to investigate women and gender in the origins of modern Western science. The Mind Has No Sex? exposed the privileged first-born twins of modern science: the myth of the natural body, and the myth of value-neutral knowledge. As Schiebinger demonstrates, the claim of science to objectivity was the linchpin holding together a system that rendered women's exclusion from science invisible, and made this exclusion appear fair and just. She argues that women were ready and willing to take their place in science in the early modern period in astronomy, physics, mathematics, anatomy, and botany. But it was not to be. Schiebinger first identifies these women and the structures of early modern European society that allowed them a place in science. Of note is her work on German women working in guild-like sciences—Maria Sibylla Merian and Maria Margarethe Winkelmann. Schiebinger uncovered the story of Winkelmann, a noted astronomer, and described important paths not taken with respect to women in science in the eighteenth century. Winkemann, for example, applied to be the astronomer of the royal academy of sciences in Berlin when her husband died in 1710. Despite the great philosopher Gottfried Wilhelm Leibniz’s support, she was rejected. With that, the door slammed on women astronomers for the next several centuries. Not only were women, such as Merian and Winkelmann, excluded from modern science but something called “femininity” was also excluded. The best known part of this book is Schiebinger's chapter on “Skeletons in the Closet,” where she tells the story of the first illustrations of female skeletons in European anatomy. Schiebinger argues that it was the attempt to define the position of women (especially white middle-class women) in European society at large and in science in particular that spawned the first representations of the female skeleton. Great debate arose over the particular strengths and weakness of these female skeletons, focusing in particular on depictions of the skull as a measure of intelligence and pelvis as a measure of womanliness. After the 1750s, the anatomy of sex difference provided a kind of bedrock upon which to build natural relations between the sexes. The seemingly superior build of the male body (and mind) was