A Vindication of the Rights of Woman (Wisehouse Classics - Original 1792 Edition). Mary Wollstonecraft
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they must ever languish like exotics, and be reckoned beautiful flaws in nature.
As to the argument respecting the subjection in which the sex has ever been held, it retorts on man. The many have always been enthralled by the few; and monsters, who scarcely have shewn any discernment of human excellence, have tyrannized over thousands of their fellow-creatures. Why have men of superiour endowments submitted to such degradation? For, is it not universally acknowledged that kings, viewed collectively, have ever been inferior, in abilities and virtue, to the same number of men taken from the common mass of mankind—yet, have they not, and are they not still treated with a degree of reverence that is an insult to reason? China is not the only country where a living man has been made a God. Men have submitted to superior strength to enjoy with impunity the pleasure of the moment—women have only done the same, and therefore till it is proved that the courtier, who servilely resigns the birthright of a man, is not a moral agent, it cannot be demonstrated that woman is essentially inferior to man because she has always been subjugated.
Brutal force has hitherto governed the world, and that the science of politics is in its infancy, is evident from philosophers scrupling to give the knowledge most useful to man that determinate distinction.
I shall not pursue this argument any further than to establish an obvious inference, that as sound politics diffuse liberty, mankind, including woman, will become more wise and virtuous.
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Chapter 3 The Same Subject Continued.
BODILY STRENGTH FROM BEING THE DISTINCTION OF HEROES IS NOW SUNK into such unmerited contempt that men, as well as women, seem to think it unnecessary: the latter, as it takes from their feminine graces, and from that lovely weakness the source of their undue power; and the former, because it appears inimical to the character of a gentleman.
That they have both by departing from one extreme run into another, may easily be proved; but first it may be proper to observe, that a vulgar error has obtained a degree of credit, which has given force to a false conclusion, in which an effect has been mistaken for a cause.
People of genius have, very frequently, impaired their constitutions by study or careless inattention to their health, and the violence of their passions bearing a proportion to the vigour of their intellects, the sword’s destroying the scabbard has become almost proverbial, and superficial observers have inferred from thence, that men of genius have commonly weak, or, to use a more fashionable phrase, delicate constitutions. Yet the contrary, I believe, will appear to be the fact; for, on diligent inquiry, I find that strength of mind has, in most cases, been accompanied by superior strength of body—natural soundness of constitution—not that robust tone of nerves and vigour of muscles, which arise from bodily labour, when the mind is quiescent, or only directs the hands.
Dr. Priestley has remarked, in the preface to his biographical chart, that the majority of great men have lived beyond forty-five. And, considering the thoughtless manner in which they have lavished their strength, when investigating a favourite science they have wasted the lamp of life, forgetful of the midnight hour; or, when, lost in poetic dreams, fancy has peopled the scene, and the soul has been disturbed, till it shook the constitution, by the passions that meditation had raised; whose objects, the baseless fabric of a vision, faded before the exhausted eye, they must have had iron frames. Shakspeare never grasped the airy dagger with a nerveless hand, nor did Milton tremble when he led Satan far from the confines of his dreary prison. —These were not the ravings of imbecility, the sickly effusions of distempered brains; but the exuberance of fancy, that ‘in a fine phrenzy’ wandering, was not continually reminded of its material shackles.
I am aware that this argument would carry me further than it may be supposed I wish to go; but I follow truth, and, still adhering to my first position, I will allow that bodily strength seems to give man a natural superiority over woman; and this is the only solid basis on which the superiority of the sex can be built. But I still insist, that not only the virtue, but the knowledge of the two sexes should be the same in nature, if not in degree, and that women, considered not only as moral, but rational creatures, ought to endeavour to acquire human virtues (or perfections) by the same means as men, instead of being educated like a fanciful kind of half being—one of Rousseau’s wild chimeras.12
I hope my readers still remember the comparison, which I have brought forward, between women and officers.
But, if strength of body be, with some shew of reason, the boast of men, why are women so infatuated as to be proud of a defect? Rousseau has furnished them with a plausible excuse, which could only have occurred to a man, whose imagination had been allowed to run wild, and refine on the impressions made by exquisite senses; —that they might, forsooth, have a pretext for yielding to a natural appetite without violating a romantic species of modesty, which gratifies the pride and libertinism of man.
Women, deluded by these sentiments, sometimes boast of their weakness, cunningly obtaining power by playing on the weakness of men; and they may well glory in their illicit sway, for, like Turkish bashaws, they have more real power than their masters: but virtue is sacrificed to temporary gratifications, and the respectability of life to the triumph of an hour.
Women, as well as despots, have now, perhaps, more power than they would have if the world, divided and subdivided into kingdoms and families, were governed by laws deduced from the exercise of reason; but in obtaining it, to carry on the comparison, their character is degraded, and licentiousness spread through the whole aggregate of society. The many become pedestal to the few. I, therefore, will venture to assert, that till women are more rationally educated, the progress of human virtue and improvement in knowledge must receive continual checks. And if it be granted that woman was not created merely to gratify the appetite of man, or to be the upper servant, who provides his meals and takes care of his linen, it must follow, that the first care of those mothers or fathers, who really attend to the education of females, should be, if not to strengthen the body, at least, not to destroy the constitution by mistaken notions of beauty and female excellence; nor should girls ever be allowed to imbibe the pernicious notion that a defect can, by any chemical process of reasoning, become an excellence. In this respect, I am happy to find, that the author of one of the most instructive books, that our country has produced for children, coincides with me in opinion; I shall quote his pertinent remarks to give the force of his respectable authority to reason.13
‘“But Selene’s education was regulated by different views, and conducted upon severer principles; if that can be called severity which opens the mind to a sense of moral and religious duties, and most effectually arms it against the inevitable evils of life.”’ Mr. Day’s Sandford and Merton, Vol. III.
But should it be proved that woman is naturally weaker than man, whence does it follow that it is natural for her to labour to become still weaker than nature intended her to be? Arguments of this cast are an insult to common sense, and savour of passion. The divine right of husbands, like the divine right of kings, may, it is to be hoped, in this enlightened age, be contested without danger, and, though conviction may not silence many boisterous disputants, yet, when any, prevailing prejudice is attacked, the wise will consider, and leave the narrow-minded to rail with thoughtless vehemence at innovation.
The mother, who wishes to give true dignity of character to her daughter, must, regardless of the sneers of ignorance, proceed on a plan diametrically opposite to that which Rousseau has recommended with all the deluding charms of eloquence and philosophical sophistry: for his eloquence renders absurdities plausible, and his dogmatic conclusions puzzle, without convincing, those who have not ability to refute them.
Throughout the whole animal kingdom every young creature requires almost continual exercise, and the infancy of children, conformable to this intimation, should be passed in harmless gambols, that exercise the feet and hands, without requiring very minute direction from the head, or the constant attention of a nurse. In fact, the care necessary for self-preservation is the first natural exercise of the understanding, as little inventions to amuse the present moment unfold the imagination. But these wise designs of nature are counteracted by mistaken fondness or blind zeal.