第二个的作家这一时期是琼娜Inѐs De La Cruz。她为自己对妇女权利的信念大声疾呼，也为其他人对妇女的看法进行辩论，因此她的作品始终围绕女权主义主题。她对此的热情在她的作品中通过讽刺那些视女人为物而缺乏智慧的男人而表现出强烈的情感。这种风格是如何融入她的诗，哲学讽刺?首先，她揭露了一种对男人的强烈情感，以及他们对女人的指控，并用讽刺的笔触向读者证明她的观点，以此来启发读者了解这种对女人的不公平对待。我觉得她好像是在对那些勾引女人的男人说，如果女人首先受到男人的引诱，那就是男人的错。科鲁兹指出:“但是，谁在误入歧途的激情中承担了更大的责任;是向她不断恳求的人呢，还是向她恳求的人呢?(316)或许她是在试图说服她的观众相信，女性之所以会有这样的行为，是因为男性在追求她们的方式?然而，她采取了稍微不同的方法，她说，女性的行为可能和男性一样错误。“或者哪一个会有更大的缺陷，尽管可能会犯错误:是为索取报酬而犯罪的女人，还是为享乐而付出代价的人?”(克鲁兹330)在这首诗的结尾，她希望证明自己的论点只是接受女人本来的样子，或是接受男人让她堕落的行为。这首诗中押头韵的一个例子是“或者，哪个更有缺陷，尽管可能会犯错:是为索取报酬而犯罪的女人，还是为享乐而付出代价的人?”(Cruz 330)一个比喻用来比较这样一种想法:一个男人追求一个女人时，认为她是泰国人(很有诱惑力)，但一旦他赢得了她的芳心，她就应该成为一个卢克丽霞(Lucretia)，或者纯洁的象征。“你可笑地自以为你在追求女人的时候，一定要让女人做一个性感的泰国人;一个真正的卢克丽霞，一旦她赢了。(克鲁兹329)拟人化:“当我们看到，你疯狂地想要看到我们，但那个制造了一个怪物，然后又因为恐惧而颤抖的孩子，我们看到了什么?”“(克鲁兹329)这告诉我的是，男人决心让女人成为他们想要成为的样子，但一旦女人变成了那种想法，他们就嘲笑女人变成了现在的样子。典故是用来谴责人的愚蠢行为的，它说:“谁的行为能比一个固执的人自己对着镜子呼气，然后哀叹它不清楚的行为更奇怪呢?”(科鲁兹329)我觉得，在瑟尔·胡安娜·德·拉·科鲁兹(Sor Juana de la Cruz)的辩论结束时，她使用了诡辩的手法，她把自己的论点从直接把责任推给一个男人，变成了一种“颠倒桌子”的方式，并表示这同样可能是一个女人的错。男人只需要往前走，接受他们本来的样子，接受他们创造出来的样子。这可能也会指出其中的讽刺意味。
A second writer of this period is Sor Juana Inѐs De La Cruz. She spoke out for her beliefs in women’s rights as well as argued the opinions of others towards women therefore keeping her writings in the feminist theme. Her passion of this clearly shows with strong emotions in her pieces through satire of men who saw women as objects and lacked intelligence. How is this style incorporated into her poem, Philosophical Satire? To start off, she exposes a strong emotion towards men and their allegations towards women using satire to argue her point to readers to enlighten them on this unfair treatment of women. I feel as though she is saying to the men who seduce women, that men put the women at fault if they fall for the seduction that is first brought on by a man. Cruz points out, “But who has carried greater blame in a passion gone astray; she who falls to constant pleading, or he who pleads with her to fall?” (316) Perhaps she is trying to persuade her audience to believe that women behave in such ways they do because of the way men chase after them? However, she takes a slightly different approach by saying that women can be equally in the wrong for their actions as men are. “Or which may be more greatly must be faulted, though either may commit a wrong: she who sins for need of payment, or he who pays for his enjoyment?” (Cruz 330) By the end of the poem, she hopes to prove that her argument is to just accept women for what they are or accept what man has done to corrupt her.An example of alliteration in the poem is “Or which more greatly must be faulted, though either may commit a wrong: she who sins for need of payment, or he who pays for his enjoyment?” (Cruz 330) A metaphor is used to compare the idea that a man considers a woman to be a Thais (seductive) while he pursues her but once he wins her over she should become a Lucretia or a symbol of purity. “With ridiculous conceit you insist that women be a sultry Thais while you woo her; a true Lucretia once she’s won.” (Cruz 329) Personification: “What do we see, when we see you madly determined to see us so, but the child who makes a monster appear and then goes trembling with fear?” (Cruz 329) What this says to me is that men are determined to make women what think they want of them to be but once women become that idea, they ridicule them for being the way they have become. Allusion is used to call out man’s foolish behavior by saying “Whose behavior could be odder than that of a stubborn man who himself breathes on the mirror, and then laments it is not clear?” (Cruz 329) I felt that sophistry was used at the end of Sor Juana de la Cruz’s argument when she changed up her argument from straight putting blame on a man to a “reverse table” approach and saying that it could also be as equally a woman’s fault. That men just needs to go ahead and accept them as is or for what they create them to be. This could possibly point out the irony as well.