Summary Of A Vindication Of The Rights Of Woman
Analysis of Mary Wollstonecraft’s A Vindication of the Rights of Woman.
Chapter 5: Animadversions on Some Writers Who Have Rendered Women Objects of Pity, Bordering on Contempt.
Eighteenth century philosophical theories popularised an egalitarianism universalism, however it is evident such theories did not reach concepts of the female gender and its role. Instead, Enlightenment theories supported a social and political system, which consigned women to the domestic sphere because of their inferiority to men in the aspects of mental capacity, education, and biological differences. Rosalind Carr argues ‘women were never invisible in the Enlightenment, but their participation was constrained by gender’ (2014; 73). Within Enlightenment culture it is evident women were present, for example, females often led discussions within Enlightenment salons in France and England . However as far as involvement went, women’s participation seemed very limited due to constrictions placed on female participation in society.
Within this essay, I will be analysing eighteenth century ideologies surrounding the female gender and its role in Enlightenment culture. Due to the word count and length of the chapter, I have decided to select and explore the …show more content…
opinions of Jean- Jacques Rousseau, Dr Fordyce, Dr Gregory, and the Baroness de Staël whom are thoroughly criticised by Wollstonecraft for their advocate of sexual inequality. By comparing and analysing arguments, I shall be able to analyse arguments made by these writers, and Wollstonecraft’s retaliation.
Attitudes of Rousseau in regards to the role of females in Enlightenment society assign the sex inferior, and submissive. Dorinda Outram states within the Enlightenment, biological differences and culturally induced sex roles merged together, thus main biological differences was a construct for their assigned social roles (2013; 91). Rousseau argued these biological differences meant women should willingly wield to their husbands desires and opinions. Even suffering the most severe injustices as it is for her sake she should be of mild disposition (Wollstonecraft 1982; 182). Such attitudes are also shared by Kant, whom specifies that the husband has a ‘right to possess her…he insists that the wife’s duty to obey her husband is a demand of natural law as well as a moral obligation’ (Elshtain 1981; 213).
However, Wollstonecraft thoroughly objects to the blind obedience to which women face subjection. 'Who can caress a man, with feminine softness the moment he treats her tyrannically?'(1982; 83). Wollstonecraft reasons constant tyranny towards women will cause them to engage in extra-marital relations, as they do not have the ability to reason as they were only educated to please men through nature and art (1982; 183).
Rousseau’s representation of Sophie in Emile (1762) suggests Sophie is a sexual object to stimulate Emile’s sexual imagination.
‘Her dress is modest in appearance, and yet very coquettish in fact…every part of her dress was only put in its proper order to be taken to pieces by the imagination’ (Wollstonecraft 1982; 188). Barbara Taylor argues Sophie’s role in Emile’s life is to be nothing more than an illusion, which Emile will prefer to the real objects (Taylor 2003; 76). In response to Rousseau Wollstonecraft heavily condemns his fixation on beauty and sexual desire in females, to which she questions what is female understanding sacrificed for, if men will soon ignore beauty after a few months and grow to despise it? (1982;
190).
Rousseau contends that the education of both men and women should solely focus on their natural abilities. 'For males it is the development of corporeal powers; in females it was personal charms' (1982; 175). He believed the education of young females should be purely domestic, as females have always taken an interest in playing with dolls and needlecraft (1982; 179). However, Wollstonecraft disagrees with this idea, and argues girls only act in such a manor, due to the desire to attract the opposing sex, as they were taught to do. As a result, ‘In the education of women, the cultivation of the understanding is always subordinate to the acquirement of some corporeal accomplishment’ (Wollstonecraft 1982; 105).
Although Wollstonecraft criticises Dr Gregory’s Legacy to his Daughters (1761), she contends it is with affectionate respect (1982; 199). Nonetheless, Wollstonecraft argues Legacy to his Daughters has ‘had the most baneful effect to the morals and manners of the female world’ (1982; 200). Dr Gregory advises his daughters to hide any traces of a learned background, as it will be thought ‘you assume a superiority over the rest of the company… keep it a profound secret (Wollstonecraft 1982; 201). Such opinions shared by Dr Gregory can be compared with the opinions of Rousseau in relation to the education of women. Rousseau advises women to turn their minds to fashion and domesticity, in order to keep women submissive (Wollstonecraft 1982; 179). In Opposition to Dr Gregory, Wollstonecraft thoroughly disagrees with his advice, arguing women should not be ashamed of their knowledge. She encourages women to reveal their education, as women ‘should not be modulated to please fools, or men, who having little claim to respect as individuals’ (1982; 201).
Dr Fordyce’s Sermons to Young Women (1765), The Character and Conduct of the Female Sex (1776) contained particularly harmful opinions on the role of females. Wollstonecraft objects to Fordyce’s sermons, arguing she would advise girls against reading them ‘unless I designed to hunt out every spark of nature out of their composition, melting every human quality into female meekness and artificial grace (1982; 194). In one sermon, Fordyce stated it was the duty of the wife to maintain the relationship, and if their partners left, it was their own fault for being a bad wife. ‘Had you behaved to them with a more respectful observance, equal tenderness and submitted to their opinions… you home might at this day have been the abode of domestic bliss’ (Wollstonecraft 1982; 198). Following this extract, Wollstonecraft argues a female whom is to be assigned with all these roles could not contain any trace of human character, reason nor passion (1982; 198). It is respect for an individual’s virtue supported by reason, which will prolong the relationship.
Wollstonecraft explores eighteenth century texts written by females. These texts seemed to be apathetic with male philosopher’s thoughts of gender. However, Wollstonecraft to an extent defends these women claiming they cannot attain greatness of the mind, thus women are easily subjugated by the feelings of others (1982; 205). Nevertheless, Baroness de Staël’s eulogy for Rousseau faces critique by Wollstonecraft, surrounding Staël’s portrayal of Rousseau. The eulogy represents Rousseau as a friend to the female gender, praising his attempts to remove women from the public sphere for their greater good (Wollstonecraft 1982; 207).
‘In aiding them he has firmly seated them upon that to which they were destined by nature; and though he be full of indignation against them … when they come before him with all the, charms, weaknesses, and errors of their sex, his respect amounts almost to admiration’ (Wollstonecraft 1982; 207).
However, Wollstonecraft disagrees with this view of Rousseau, and argues Rousseau only adored the errors of the female sex due to his sexual desires and need for a slave (1982; 207).
Vindication of the Rights of Woman provided a critical argument against eighteenth century theories of gender within Enlightenment culture. Chapter 5 featured Wollstonecraft’s argument against these theories and their writers, such as, Jean- Jacques Rousseau, Dr Fordyce, Dr Gregory and Baroness de Staël. Throughout the Chapter, opinions by these ‘Enlightened’ writers advocate female inequality through a number of philosophical theories. Firstly, opinions of Rousseau claim females are to remain submissive and meek for their own disposition. He also furthers to suggest women are for the sexual pleasures of man; within Emile, he encouraged the use of male sexual imagination, which Wollstonecraft argued sexually objectified women. Secondly, concepts surrounding women’s education was also explored by Dr Gregory in his Legacy to his Daughters. Gregory advises females to conceal their learned background, as he claims it will make them less desirable in the eyes of men. However Wollstonecraft completely opposes this ‘advice’, claiming women should celebrate their knowledge and find males that want a companion in oppose to males that appreciate beauty over reason. Thirdly, the opinions of Dr Fordyce can be compared with Rousseau. Fordyce’s sermons highlight the importance of female submissiveness, arguing had they completely rendered themselves obedient to their husband, and then perhaps they would not have left them. Wollstonecraft counters Fordyce’s opinions, much like Dr Gregory’s, arguing it is respect for the individual that will prolong a relationship. And finally, Baroness de Staël’s eulogy for Rousseau portrays Rousseau as a supporter for the wellbeing of females. However Wollstonecraft argues Rousseau kept women out of the public sphere to keep them an un-educated, sexual object. As a result Wollstonecraft’s opposition to such writers provided an in-sight to the inequality towards gender found within Enlightenment culture.
Chapter 5: Animadversions on Some Writers Who Have Rendered Women Objects of Pity, Bordering on Contempt.
Eighteenth century philosophical theories popularised an egalitarianism universalism, however it is evident such theories did not reach concepts of the female gender and its role. Instead, Enlightenment theories supported a social and political system, which consigned women to the domestic sphere because of their inferiority to men in the aspects of mental capacity, education, and biological differences. Rosalind Carr argues ‘women were never invisible in the Enlightenment, but their participation was constrained by gender’ (2014; 73). Within Enlightenment culture it is evident women were present, for example, females often led discussions within Enlightenment salons in France and England . However as far as involvement went, women’s participation seemed very limited due to constrictions placed on female participation in society.
Within this essay, I will be analysing eighteenth century ideologies surrounding the female gender and its role in Enlightenment culture. Due to the word count and length of the chapter, I have decided to select and explore the …show more content…
opinions of Jean- Jacques Rousseau, Dr Fordyce, Dr Gregory, and the Baroness de Staël whom are thoroughly criticised by Wollstonecraft for their advocate of sexual inequality. By comparing and analysing arguments, I shall be able to analyse arguments made by these writers, and Wollstonecraft’s retaliation.
Attitudes of Rousseau in regards to the role of females in Enlightenment society assign the sex inferior, and submissive. Dorinda Outram states within the Enlightenment, biological differences and culturally induced sex roles merged together, thus main biological differences was a construct for their assigned social roles (2013; 91). Rousseau argued these biological differences meant women should willingly wield to their husbands desires and opinions. Even suffering the most severe injustices as it is for her sake she should be of mild disposition (Wollstonecraft 1982; 182). Such attitudes are also shared by Kant, whom specifies that the husband has a ‘right to possess her…he insists that the wife’s duty to obey her husband is a demand of natural law as well as a moral obligation’ (Elshtain 1981; 213).
However, Wollstonecraft thoroughly objects to the blind obedience to which women face subjection. 'Who can caress a man, with feminine softness the moment he treats her tyrannically?'(1982; 83). Wollstonecraft reasons constant tyranny towards women will cause them to engage in extra-marital relations, as they do not have the ability to reason as they were only educated to please men through nature and art (1982; 183).
Rousseau’s representation of Sophie in Emile (1762) suggests Sophie is a sexual object to stimulate Emile’s sexual imagination.
‘Her dress is modest in appearance, and yet very coquettish in fact…every part of her dress was only put in its proper order to be taken to pieces by the imagination’ (Wollstonecraft 1982; 188). Barbara Taylor argues Sophie’s role in Emile’s life is to be nothing more than an illusion, which Emile will prefer to the real objects (Taylor 2003; 76). In response to Rousseau Wollstonecraft heavily condemns his fixation on beauty and sexual desire in females, to which she questions what is female understanding sacrificed for, if men will soon ignore beauty after a few months and grow to despise it? (1982;
190).
Rousseau contends that the education of both men and women should solely focus on their natural abilities. 'For males it is the development of corporeal powers; in females it was personal charms' (1982; 175). He believed the education of young females should be purely domestic, as females have always taken an interest in playing with dolls and needlecraft (1982; 179). However, Wollstonecraft disagrees with this idea, and argues girls only act in such a manor, due to the desire to attract the opposing sex, as they were taught to do. As a result, ‘In the education of women, the cultivation of the understanding is always subordinate to the acquirement of some corporeal accomplishment’ (Wollstonecraft 1982; 105).
Although Wollstonecraft criticises Dr Gregory’s Legacy to his Daughters (1761), she contends it is with affectionate respect (1982; 199). Nonetheless, Wollstonecraft argues Legacy to his Daughters has ‘had the most baneful effect to the morals and manners of the female world’ (1982; 200). Dr Gregory advises his daughters to hide any traces of a learned background, as it will be thought ‘you assume a superiority over the rest of the company… keep it a profound secret (Wollstonecraft 1982; 201). Such opinions shared by Dr Gregory can be compared with the opinions of Rousseau in relation to the education of women. Rousseau advises women to turn their minds to fashion and domesticity, in order to keep women submissive (Wollstonecraft 1982; 179). In Opposition to Dr Gregory, Wollstonecraft thoroughly disagrees with his advice, arguing women should not be ashamed of their knowledge. She encourages women to reveal their education, as women ‘should not be modulated to please fools, or men, who having little claim to respect as individuals’ (1982; 201).
Dr Fordyce’s Sermons to Young Women (1765), The Character and Conduct of the Female Sex (1776) contained particularly harmful opinions on the role of females. Wollstonecraft objects to Fordyce’s sermons, arguing she would advise girls against reading them ‘unless I designed to hunt out every spark of nature out of their composition, melting every human quality into female meekness and artificial grace (1982; 194). In one sermon, Fordyce stated it was the duty of the wife to maintain the relationship, and if their partners left, it was their own fault for being a bad wife. ‘Had you behaved to them with a more respectful observance, equal tenderness and submitted to their opinions… you home might at this day have been the abode of domestic bliss’ (Wollstonecraft 1982; 198). Following this extract, Wollstonecraft argues a female whom is to be assigned with all these roles could not contain any trace of human character, reason nor passion (1982; 198). It is respect for an individual’s virtue supported by reason, which will prolong the relationship.
Wollstonecraft explores eighteenth century texts written by females. These texts seemed to be apathetic with male philosopher’s thoughts of gender. However, Wollstonecraft to an extent defends these women claiming they cannot attain greatness of the mind, thus women are easily subjugated by the feelings of others (1982; 205). Nevertheless, Baroness de Staël’s eulogy for Rousseau faces critique by Wollstonecraft, surrounding Staël’s portrayal of Rousseau. The eulogy represents Rousseau as a friend to the female gender, praising his attempts to remove women from the public sphere for their greater good (Wollstonecraft 1982; 207).
‘In aiding them he has firmly seated them upon that to which they were destined by nature; and though he be full of indignation against them … when they come before him with all the, charms, weaknesses, and errors of their sex, his respect amounts almost to admiration’ (Wollstonecraft 1982; 207).
However, Wollstonecraft disagrees with this view of Rousseau, and argues Rousseau only adored the errors of the female sex due to his sexual desires and need for a slave (1982; 207).
Vindication of the Rights of Woman provided a critical argument against eighteenth century theories of gender within Enlightenment culture. Chapter 5 featured Wollstonecraft’s argument against these theories and their writers, such as, Jean- Jacques Rousseau, Dr Fordyce, Dr Gregory and Baroness de Staël. Throughout the Chapter, opinions by these ‘Enlightened’ writers advocate female inequality through a number of philosophical theories. Firstly, opinions of Rousseau claim females are to remain submissive and meek for their own disposition. He also furthers to suggest women are for the sexual pleasures of man; within Emile, he encouraged the use of male sexual imagination, which Wollstonecraft argued sexually objectified women. Secondly, concepts surrounding women’s education was also explored by Dr Gregory in his Legacy to his Daughters. Gregory advises females to conceal their learned background, as he claims it will make them less desirable in the eyes of men. However Wollstonecraft completely opposes this ‘advice’, claiming women should celebrate their knowledge and find males that want a companion in oppose to males that appreciate beauty over reason. Thirdly, the opinions of Dr Fordyce can be compared with Rousseau. Fordyce’s sermons highlight the importance of female submissiveness, arguing had they completely rendered themselves obedient to their husband, and then perhaps they would not have left them. Wollstonecraft counters Fordyce’s opinions, much like Dr Gregory’s, arguing it is respect for the individual that will prolong a relationship. And finally, Baroness de Staël’s eulogy for Rousseau portrays Rousseau as a supporter for the wellbeing of females. However Wollstonecraft argues Rousseau kept women out of the public sphere to keep them an un-educated, sexual object. As a result Wollstonecraft’s opposition to such writers provided an in-sight to the inequality towards gender found within Enlightenment culture.