A Vindication of the Rights of Woman by Mary Wollstonecraft
AUTHOR'S INTRODUCTION
After considering the historic page, and viewing the living world with anxious solicitude, the most melancholy emotions of sorrowful indignation have depressed my spirits, and I have sighed when obliged to confess that either Nature has made a great difference between man and man, or that the civilization which has hitherto taken place in the world has been very partial. I have turned over various books written on the subject of education, and patiently observed the conduct of parents and the management of schools; but what has been the result?--a profound conviction that the neglected education of my fellow-creatures is the grand source of the misery I deplore, and that women, in particular, are rendered weak and wretched by a variety of concurring causes, originating from one hasty conclusion. The conduct and manners of women, in fact, evidently prove that their minds are not in a healthy state; for, like the flowers which are planted in too rich a soil, strength and usefulness are sacrificed to beauty; and the flaunting leaves, after having pleased a fastidious eye, fade, disregarded on the stalk, long before the season when they ought to have arrived at maturity. One cause of this barren blooming I attribute to a false system of education, gathered from the books written on this subject by men who, considering females rather as women than human creatures, have been more anxious to make them alluring mistresses than affectionate wives and rational mothers; and the understanding of the sex has been so bubbled by this specious homage, that the civilized women of the present century, with a few exceptions, are only anxious to inspire love, when they ought to cherish a nobler ambition, and by their abilities and virtues exact respect.
In a treatise, therefore, on female rights and manners, the works which have been particularly written for their improvement must not be overlooked, especially when it is asserted, in direct terms, that the minds of women are enfeebled by false refinement; that the books of instruction, written by men of genius, have had the same tendency as more frivolous productions; and that, in the true style of Mahometanism, they are treated as a kind of subordinate beings, and not as a part of the human species, when improvable reason is allowed to be the dignified distinction which raises men above the brute creation, and puts a natural scepter in a feeble hand.
Yet, because I am a woman, I would not lead my readers to suppose that I mean violently to agitate the contested question respecting the quality or inferiority of the sex; but as the subject lies in my way, and I cannot pass it over without subjecting the main tendency of my reasoning to misconstruction, I shall stop a moment to deliver, in a few words, my opinion. In the government of the physical world it is observable that the female in point of strength is, in general, inferior to the male. This is the law of Nature; and it does not appear to be suspended or abrogated in favors of woman. A degree of physical superiority cannot, therefore, be denied, and it is a noble prerogative! But not content with this natural preeminence, men endeavor to sink us still lower, merely to render us alluring objects for a moment; and women, intoxicated by the adoration which men, under the influence of their senses, pay them, do not seek to obtain a durable interest in their hearts, or to become the friends of the fellow-creatures who find amusement in their society.
I am aware of an obvious inference. From every quarter have I heard exclamations against masculine women, but where are they to be found? If by this appellation men mean to inveigh against, their ardor in hunting, shooting, and gaming, I shall most cordially join in the cry; but if it be against the imitation of manly virtues, or, more properly speaking, the attainment of those talents and virtues, the exercise of which ennobles the human character, and which raises females in the scale of animal being, when they are comprehensively termed mankind, all those who view them with a philosophic eye must, I should think, wish with me, that they may every day grow more and more masculine.
This discussion naturally divides the subject. I shall first consider women in the gland light of human creatures, who in common with men, are placed on this earth to unfold their faculties; and afterwards I shall more particularly point out their peculiar designation.
I wish also to steer clear of an error which many respectable writers have fallen into; for the instruction which has hitherto been addressed to women, has rather been applicable to ladies, if the little indirect advice that is scattered through "Sandford and Merton" be excepted; but, addressing my sex in a firmer tone, I pay particular attention to those in the middle class, because they appear to be in the most natural state. Perhaps the seeds of false refinement, immorality, and vanity, have ever been shed by the great. Weak, artificial beings rose above the common wants and affections of their race, in a premature unnatural manner, undermine the very foundation of virtue, and spread corruption through the whole mass of society! As a class of mankind they have the strongest claim to pity; the education of the rich tends to render them vain and helpless, and the unfolding mind is not strengthened by the practice of those duties which dignify the human character. They only live to amuse themselves, and by the same law which in Nature invariably produces certain effects, they soon only afford barren amusement.
But as I purpose taking a separate view of the different ranks of society, and of the moral character of women in each, this hint is for the present sufficient; and I have only alluded to the subject because it appears to me to be the very essence of an introduction to give a cursory account of the contents of the work it introduces.
My own sex, I hope, will excuse me, if I treat them like rational creatures, instead of flattering their fascinating graces, and viewing them as if they were in a state of perpetual childhood, unable to stand alone. I earnestly wish to point out in what true dignity and human happiness consists. I wish to persuade women to endeavor to acquire strength, both of mind and body, and to convince them that the soft phrases, susceptibility of heart, delicacy of sentiment, and refinement of taste, are almost synonymous with epithets of weakness, and that those beings who are only the objects of pity, and that kind of love which has been termed its sister, will soon become objects of contempt.
Dismissing, then, those pretty feminine phrases, which the men condescendingly use to soften our slavish dependence, and despising that weak elegancy of mind, exquisite sensibility, and sweet docility of manners, supposed to be the sexual charac- teristics of the weaker vessel, I wish to show that elegance is inferior to virtue, that the first object of laudable ambition is to obtain a character as a hurnan being, regardless of the distinction of sex, and that secondary views should be brought to this simple touchstone.
This is a rough sketch of my plan; and should I express my conviction with the energetic emotions that I feel whenever I think of the subject, the dictates of experience and reflection will be felt by some of my readers. Animated by this important object, I shall disdain to cull my phrases or polish my style. I aim at being useful, and sincerity will render me unaffected; for, wishing rather to persuade by the force of my arguments than dazzle by the elegance of my language, I shall not waste my time in rounding periods, or in fabricating the turgid bombast of artificial feelings, which, coming from the head, never reach the heart. I shall be employed about things, not words! And, anxious to render my sex more respectable members of society, I shall try to avoid that flowery diction which has slided from essays into novels, and from novels into familiar letters and conversation.
These pretty superlatives, dropping glibly from the tongue, vitiate the taste, and create a kind of sickly delicacy that tums away from simple unadorned truth; and a deluge of false sentiments and overstretched feelings, stifling the natural emotions of the heart, render the domestic pleasures insipid, that ought to sweeten the exercise of those severe duties, which educate a rational and immortal being for a nobler field of action.
The education of women has of late been more attended to than formerly; yet they are still reckoned a frivolous sex, and ridiculed or pitied by the writers who endeavor by satire or instruction to improve them. It is acknowledged that they spend many of the first years of their lives in acquiring a smattering of accomplishments; meanwhile strength of body and mind are sacrificed to libertine notions of beauty, to the desire of establishing themselves--the only way women can nse in the world--by marriage. And this desire making mere animals of them, when they marry they act as such children may be expected to act,--they dress, they paint, and nickname God's creatures. Surely these weak beings are only fit for a seraglio! Can they be expected to govern a family with judgment, or take care of the poor babes whom they bring into the world?
If, then, it can be fairly deduced from the present conduct of the sex, from the prevalent fondness for pleasure which takes place of ambition and those nobler passions that open and enlarge the soul, that the instruction which women have hitherto received has only tended, with the constitution of civil society, to render them insignificant objects of desire -- mere propagators of fools! -- if it can be proved that in aiming to accomplish them, without cultivating their understandings, they are taken out of their sphere of duties, and made ridiculous and useless when the short-lived bloom of beauty is over,[1] I presume that rational men will excuse me for endeavoring to persuade them to become more masculine and respectable.
Indeed the word masculine is only a bugbear; there is little reason to fear that women will acquire too much courage or fortitude, for their apparent inferiority with respect to bodily strength must render them in some degree dependent on men in the various relations of life; but why should it be increased by prejudices that give a sex to virtue, and confound simple truths with sensual reveries?
Women are, in fact, so much degraded by mistaken notions of female excellence, that I do not mean to add a paradox when I assert that this artificial weakness produces a propensity to tyrannize, and gives birth to cunning, the natural opponent of strength, which leads them to play off those contemptible infantine airs that undermine esteem even whilst they excite desire. Let men become more chaste and modest, and if women do not grow wiser in the same ratio, it will be clear that they have weaker understandings. It seems scarcely necessary to say that I now speak of the sex in general. Many individuals have more sense than their male relatives; and, as nothing preponderates where there is a constant struggle for equilibrium without it has naturally more gravity, some women govern their husbands without degrading themselves, because intellect will always govern.
NOTES
[1] A lively writer (I cannot recollect his name) asks what business women turned off forty have to do in the world?
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Front Matter and Introduction: Summary
Wollstonecraft addresses M. Talleyrand-Périgord, a French diplomat and former bishop. She read his pamphlet on education in France and now dedicates her own volume to him. Her regard for the human race has induced her to write about women's rights and duties and how their station should advance, not retard, the progress of the principles that give morality its substance.
In France the presence of salons made social intercourse between the sexes more frequent and knowledge more diffused. However, the French character has perpetrated a "hunting of sincerity out of society" and has heavily insulted modesty and decency. Instead, women should seek to improve the morals of their fellow citizens by teaching men that modesty is valuable, demonstrating it through their own appropriate conducts.
Wollstonecraft avers that her main argument is based on the simple principle that if woman is not educated to be the equal of man, the progress of knowledge and truth will be thwarted. Women must know why they are to be virtuous, and they must know the value of patriotism in order to instill such values in their children. Chastity ought to prevail, and women must move beyond merely being the objects of idolatry and desire.
Furthermore, if women possess reason just as men do, why are men the exclusive judges of freedom and happiness? Just as tyrants characteristically attempt to crush reason, men who would keep women ignorant are acting tyrannically. Tyranny will "undermine morality."
Wollstonecraft's idea is to "let there be no coercion established in society, and the common law of gravity prevailing, the sexes will fall into their proper places." Fathers will not visit brothels, and mothers will not neglect their children. Yet, when such legitimate rights are prohibited to women, will they grasp, perhaps illicitly, at any small power they might discover.
In the Advertisement, Wollstonecraft explains that she had initially divided the volume into three parts but now presents the first part to the public and hopes the second will be published later.
In the Introduction, Wollstonecraft muses that she is pessimistic about the effects of a neglected education upon women, her fellow creatures, seeing how that neglect is responsible for woman's great misery because women are made "weak and wretched" by it. Most of the women she observes do not have healthy minds, for they are falsely taught to cultivate and rely upon their beauty alone and above all "inspire love, when they ought to cherish a nobler ambition and by their abilities and virtues exact respect."
Instructional books written by men have propagated this false refinement and treat women as a subordinate species, not part of the human species. Wollstonecraft concedes that she knows men are physically more powerful and superior according to the law of nature, but men are not content with this; they "endeavor to sink us lower, merely to render us alluring objects for a moment," a situation to which women fall prey and believe is their life's ambition. Society inveighs against "masculine women," but what does that mean? If it only entails "the attainment of those talents and virtues, the exercise of which ennobles the human character," and not silly things like hunting and gambling, then all should endeavor to attain such masculinity.
Wollstonecraft asserts that she wants to avoid addressing her work to ladies in particular but instead desires to appeal to the middle class because they are the most educable. Rich women, for example, are too weak, enfeebled, and artificial as a result of the strictures of their upbringing.
She hopes that her own sex will forgive her for addressing them as rational beings, not flattering their beauty and charm. Her goal is to "persuade women to endeavor to acquire strength, both of mind and body, and to convince them that the soft phrases, susceptibility of heart, delicacy of sentiment, and refinement of taste, are almost synonymous with epithets of weakness." Her perspective is that "elegance is inferior to virtue" and that regardless of one's sex, he or she should above all seek to increase in character as a human being. Wollstonecraft warns that she will not use flowery language; she will adhere to the truth.
It seems to her that women's education is fitful and oriented toward perfecting their beauty and trying to get married, which produces silly women unfit for their family. She again admits that women, due to their smaller bodily stature, will never fully lose their dependence on men. Yet, some women who are viewed as infantile actually turn to cunning and tyranny in their households, so perhaps men ought to grow more chaste and modest. Overall, whether it comes from men or women, "intellect will always govern."
Analysis
It is both intriguing and significant that Mary Wollstonecraft chose to dedicate her work on the rights of women to Charles Maurice Talleyrand-Périgord, a rather infamous man who worked successfully as a diplomat through the French Revolution, the Napoleonic years, and the restoration of the monarchy. Once the bishop of Autun, Talleyrand (as he is most commonly referred) gave up the post because of his political activities and was officially excommunicated by the Catholic Church in 1791. Some historians view him as a traitor to all of the regimes/personages he worked for, although his enterprising, adaptable, and intuitive nature can easily be lauded.
The work to which Wollstonecraft refers to was the Rapport sur L'instruction Publique, fait au nom du Comité de Constitution (1791), a report to the French National Assembly. Wollstonecraft had met Talleyrand when he journeyed to London in February of 1792 as part of the Constituent Assembly attempting to stave off war between Britain and France; she dedicated the second edition of Vindication to him. As her letter explains, she read his treatise on education that suggested women should only receive a domestic education and stay out of political affairs, and had choice words to say on the subject of French women and the flaws in the French constitution regarding the inequality between men and women. In response, Wollstonecraft has much to say.
In the Advertisement Wollstonecraft explains that she initially expected to write three parts, but as she was writing the first part she was frequently inspired to write more on the principles expressed there and eventually just published it alone. Although she states that a second volume will be forthcoming, her papers suggest that she never started a second part.
Wollstonecraft's introduction is a succinct summary of her goals and intent in writing this Vindication of the Rights of Woman. She excoriates the current state of education which, for women, is concerned primarily with finding primary value in their beauty and marriageable characteristics. This does favors for neither men nor women, as ill-educated women may seek illicit outlets for their repression or, perhaps more importantly, become badly equipped to raise their children to be moral, patriotic, and virtuous. Thus, both men and women would profit from female education. There is no benefit to convincing women that their meekness, delicacy of sentiment, softness, and reliance upon physical beauty are anything other than forms of subjugation.
Wollstonecraft addresses a few points that readers might bring against her, demonstrating her keen intellect and awareness of the progressive contents of her treatise. First, she explains that there is no reason to believe that "masculine women" are threatening when the term "masculine" only suggests the highest talents and virtues of mankind. She acknowledges that men are larger and stronger by nature, giving them certain natural advantages, yet the virtues of the mind do not seem to rely on physical prowess or other concerns with the body. Indeed, there is no reason to fear that women will attain so much courage and fortitude that they will not need to depend on men at all; "their apparent inferiority with respect to bodily strength, must render them, in some degree, dependent on men in the various relations of life" (11). Finally, she makes it clear that her text will not be cluttered with superficialities or given an artificial gloss of style. She does not plan to "waste [her] time in rounding periods or in fabricating the turgid bombast of artificial feelings" (10). The argumentative reason in this treatise will showcase the intellectual heights she believes women can reach without having to rely on their beauty and charms. In this way, the style of the book mirrors its substance.
In general, Wollstonecraft seeks to prove to her readers that women, like she has done, can become thoughtful and educated. Readers should start tracking the quality of her arguments and should recognize how Wollstonecraft demonstrates knowledge of current events and close familiarity with the arguments of the great writers of her time and of earlier ages. Is Wollstonecraft an unusual example of what a woman might achieve, or is she pointing the way for most women to achieve a similar level of educational achievement? Her arguments suggest the latter.
Major Themes
Marriage as friendship
Wollstonecraft envisioned an ideal marriage as one that was underpinned by the traits of a good friendship: mutual esteem, respect, generosity, and compromise. A husband and wife should be companions and partners and have things in common. The passion of their courtship will soon give way to the deep harmony of friendship, and they must learn to embrace that change. Women should want to marry a man who is more than a gallant protector or a charming rake; men should want to marry a woman who has more to offer than her evanescent beauty. Were marriage more like a partnership, both man and woman would be better parents to their children. Women would not manifest their repression in tyrannizing over their husband and children. There would be no petty jealousies and no desire to look for love affairs. This state of affairs would also result in a more virtuous citizenry at the national level. In terms of sexuality, a husband and wife should not be immoderately swayed by sexual passions but should endeavor to form those deeper ties away from sex. Overall, marriage-as-friendship embodies many of the preeminent ideas inherent in classical liberalism: equality, freedom, choice, respect, and virtue.
Education reform
Wollstonecraft was a passionate advocate for education reform, and this was one of her best-received ideas. Indeed, many critics focused on the Vindication as primarily significant for its writing on education. Wollstonecraft saw the need for co-education; boys and girls would be improved by attending school together. She believed they needed to attend school together from the earliest age, despite gender or class, and have time to develop their bodily and mental strengths. She did advocate a later stratification based upon social class, however. Education reform was particularly important for women since their lack of continuous and substantive education was the most salient reason for what Wollstonecraft identified as their ignorance, indolence, and subordination. Instead, women should be able to study serious subjects and even enter into some professions. Education would allow women to learn how to exercise reason and perfect their virtue. It would result in their becoming better wives and mothers, which would redound to the benefit of society.
Suggested Essay Questions 1. What are Wollstonecraft's views on education?
Wollstonecraft does not favor private boarding schools or complete home-schooling but a mixed system. Children need to be around their peers to develop social skills but should not be sheltered in a residential school because they will grow slovenly, lazy, and cunning. The country day-school is a good model (children live at home but attend school for most of the day). Boys and girls should be educated together, which will improve both sexes and lead to happier marriages and, most of all, bring women’s socialization out of the state of learned oppression. When children are very young, they should all be together, rich and poor. They should be dressed alike and have plenty of time to exercise outside. They should learn traditional subjects. When they reach about age nine, they should be separated by social class, with the lower classes studying trades, but boys and girls should remain together. More democratic schools would include parental involvement and children judging their peers for misbehavior. 2. How is this work a response to the writings of Edmund Burke?
Burke and Wollstonecraft are similar insofar as they are both classical liberals. Burke wrote one of the most famous intellectual attacks on the French Revolution, attacking it as an illegitimate revolt against a legitimate government (unlike in America, where the revolution was a legitimate revolt against an illegitimate government). Burke’s writings argued that rights are based on traditions rather than made up out of theories. Wollstonecraft disagreed on this point, responding with A Vindication of the Rights of Man and then A Vindication of the Rights of Woman. She criticized what she saw as the arbitrary, traditional foundation of male power over women and called for greater fairness based on reason and a theory of gender equality. 3. How does Wollstonecraft subvert traditional gender norms in the style of her writing?
Wollstonecraft adopts a masculine voice in her writing; simply taking on male philosophers as an equal was daring. Her rhetorical style is modeled after other writers she was familiar with, arguing that she would appeal to reason rather than appeal directly to emotion through flowery writing. Scholar Christine M. Skolnik writes that when she critiques female manners she distances herself from her "feminine identity and audience and presents herself chiefly as a man speaking to men," which makes it easier to understand how she can be so vicious in her critiques of women's foibles and flaws. 4. How are men responsible for women's low social and moral status, according to Wollstonecraft?
Men do not allow women access to education, thus depriving them of the ability to acquire knowledge, exercise their reason, learn the proper form of modesty and chastity, and perfect their virtue. Since their education is fragmentary and limited, they do not study much of substance, and when they do, it is hardly necessary because they will not be able to utilize it later except to pass it along to their children. Men want women to be silly, meek, beautiful, elegant, charming, and coquettish, and women learn to take on those characteristics. This is problematic because once they marry, women are supposed to be wives and mothers and no longer engage in passionate courtship. Women are not allowed to participate in politics at all. Men expect women to be chaste but then act improperly toward them, placing the burden of morality upon a woman's weaker shoulders. Men force women into this subordinate position and keep them inferior, but then exercise contempt for them. 5. How women are are responsible for their own denigrated status in Wollstonecraft’s time?
The entire social structure conspires to keep women subordinate, but women do themselves no favors. They indulge in silliness, such as visiting fortunetellers, mediums, and healers who pretend to be able to cure ailments. They read insipid, absurd novelists and mimic their styles and sentiments. They treat their children like demigods or ignore them and leave their care to servants, or else turn into mini-tyrants over their households. They turn toward rakes and libertines in the desire to inflame their emotions. They do not like when their relationships with their husbands lack the passion they were used to in courtship; sometimes they will enter into love affairs or ignore their husbands. They engage in rivalries with their companions. They tyrannize over their family members and servants. They dissimulate and lie and tend toward cunning. They are immodest with other women and do not cultivate the modesty that is necessary. They perhaps can be excused for believing that their weaknesses are preferred in society, but they remain human and responsible for their own decisions. 6. What are Wollstonecraft's views on motherhood?
Wollstonecraft has been called the "first feminist," but some of her ideas reinforced traditional motherhood of a sort that later feminists sometimes reject. She did not challenge the assumption that a woman's most important duty was to be a mother; there is not much room in her theories for single women or women who refuse to marry. It is clear that the middle-class women she addresses are supposed to be married and be responsible mothers. The subordination of women resulted in their being poor mothers, she argued and observed, so education reform and a disavowal of the "natural" inferiority of women were crucial for their improvement as mothers. A bad mother will spoil her children because she wants their love and affection, will neglect them entirely while she is devoted to her own frivolous pursuits, or will tyrannize over them out of a desire to regain some control over her own life. By contrast, an educated woman will be a good mother for several reasons: she will inculcate civic virtue and duty; ably instruct them in the areas of study that matter; encourage her daughters and sons to be self-actualized; discipline them effectively and fairly; and demonstrate the type of respectful and harmonious marriage they should desire to emulate. 7. What are Wollstonecraft's views on social class?
Middle-class women are the main targets of this work. Even so, Wollstonecraft excoriates the rich for their indolence and complete lack of reason or contribution to society. Their power is based on arbitrary foundations (parallel to men’s power over women), and rich women in particular are useless. Working-class women are mentioned occasionally, but their problems occur more on the level of subsistence. It is unlikely that working-class women have time to indulge their silliness and sentiments when they are not toiling for long hours, nor do they have the time and resources to devote to their looks and trying to be pleasing to men. Middle-class women who incorrectly seek pleasure or passion are the ones whom this book can reach. 8. What are the issues regarding modesty and chastity addressed in the text?
Modesty is exalted as a chastity that springs from purity of mind, not a heightened feeling of vanity or presumption concerning one's character. Purity of mind is a moderate state of great refinement and honest discernment of one’s abilities; it is nobler than innocence and false pride. In order to be modest and chaste a woman must get away from "sensibility," that silliness and frivolity that women cultivate. Men should also learn modesty and not expect women to bear the brunt of it on their weaker shoulders. Passions should be checked by reason and rationality in order for modesty to prevail. Girls should not develop immodest habits with other girls, such as dressing in front of others. They should be more private so their relationships with men will be equally modest. Finally, women should not try to be chaste only in order to preserve their reputation, for it is unlikely that true modesty can result from an inordinate obsession with trying to appear proper on that score alone. 9. Does Wollstonecraft identify an ideal situation for a woman?
In the ideal situation she would be happily married with children in a friendly partnership with her husband, not completely financially dependent, thoroughly educated, and generally virtuous. Women in their girlhood would be educated with both sexes in a public school and learn to strengthen their minds and their bodies. They would learn the same things boys are learning, although they would also learn some of the feminine arts. They may decide to enter a profession and begin to achieve a degree of financial independence. Through their continued association, both sexes would improve each other and happier early marriages may result. She would be an intelligent and fair mother, and her children would model their behavior after hers. She would be involved in the public sphere to an extent and would have representation, but would not need to become fully versed in politics and have the vote. Thus, the ideal situation for a woman is rational education, an equal marriage and reasonable child-rearing and greater participation in the public sphere. This seems most likely among middle-class women, since life is too easy for the upper class and too difficult for the lower class.
A Vindication of the Rights of Woman Quiz 1
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1. What year was the work published? * 1789 * 1790 * 1792 * 1800
2. Whose writings (among others) was this work a response to? * John Locke * William Godwin * Edmund Burke * Thomas Paine
3. To whom is this work dedicated? * William Godwin * M. Talleyrand-Perigord * Edmund Burke * Thomas Paine
4. Wollstonecraft had already published which work before Vindication of the Rights of Woman? * An Essay Concerning Human Understanding * Second Treatise of Government * A Vindication of the Rights of Man * The Rights of Man
5. Which country's constitution is Wollstonecraft unhappy with? * America * Britain * Germany * France
6. If man acts like a ______, then morality is undermined. * Tyrant * Hero * Politician * Woman
7. What does Wollstonecraft say in her advertisement? * She plans on a second volume * She will not address the subject again * She plans on seven more volumes * She is completely satisfied with her work
8. What the "grand source of misery" that she deplores? * Neglected education * Physical superiority of men * Natural differences between the sexes * Political subordination
9. What does Wollstonecraft assert about physical superiority? * Both sexes are equal * Women are physically superior * Men are physically superior * She does not address it
10. What social class of women is she primarily addressing? * Working class * Middle class * All women * The aristocracy
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