A Vindication of the Rights of Woman (Wisehouse Classics - Original 1792 Edition). Mary Wollstonecraft
manners—time to restore to them their lost dignity—and make them, as a part of the human species, labour by reforming themselves to reform the world. It is time to separate unchangeable morals from local manners. —If men be demi-gods—why let us serve them! And if the dignity of the female soul be as disputable as that of animals—if their reason does not afford sufficient light to direct their conduct whilst unerring instinct is denied—they are surely of all creatures the most miserable! and, bent beneath the iron hand of destiny, must submit to be a fair defect in creation. But to justify the ways of Providence respecting them, by pointing out some irrefragable reason for thus making such a large portion of mankind accountable and not accountable, would puzzle the subtilest casuist.
The only solid foundation for morality appears to be the character of the supreme Being; the harmony of which arises from a balance of attributes; —and, to speak with reverence, one attribute seems to imply the necessity of another. He must be just, because he is wise, he must be good, because be is omnipotent. For to exalt one attribute at the expence of another equally noble and necessary, bears the stamp of the warped reason of man—the homage of passion. Man, accustomed to bow down to power in his savage state, can seldom divest himself of this barbarous prejudice, even when civilization determines how much superior mental is to bodily strength; and his reason is clouded by these crude opinions, even when he thinks of the Deity. —His omnipotence is made to swallow up, or preside over his other attributes, and those mortals are supposed to limit his power irreverently, who think that it must be regulated by his wisdom.
I disclaim that specious humility which, after investigating nature, stops at the author. —The High and Lofty One, who inhabiteth eternity, doubtless possesses many attributes of which we can form no conception; but reason tells me that they cannot clash with those I adore—and I am compelled to listen to her voice.
It seems natural for man to search for excellence, and either to trace it in the object that he worships, or blindly to invest it with perfection, as a garment. But what good effect can the latter mode of worship have on the moral conduct of a rational being? He bends to power; he adores a dark cloud, which may open a bright prospect to him, or burst in angry, lawless fury, on his devoted head he knows not why. And, supposing that the Deity acts from the vague impulse of an undirected will, man must also follow his own, or act according to rules, deduced from principles which he disclaims as irreverent. Into this dilemma have both enthusiasts and cooler thinkers fallen, when they laboured to free men from the wholesome restraints which a just conception of the character of God imposes.
It is not impious thus to scan the attributes of the Almighty: in fact, who can avoid it that exercises his faculties? For to love God as the fountain of wisdom, goodness, and power, appears to be the only worship useful to a being who wishes to acquire either virtue or knowledge. A blind unsettled affection may, like human passions, occupy the mind and warm the heart, whilst, to do justice, love mercy, and walk humbly with our God, is forgotten. I shall pursue this subject still further, when I consider religion in a light opposite to that recommended by Dr. Gregory, who treats it as a matter of sentiment or taste.
To return from this apparent digression. It were to be wished that women would cherish an affection for their husbands, founded on the same principle that devotion ought to rest upon. No other firm base is there under heaven—for let them beware of the fallacious light of sentiment; too often used as a softer phrase for sensuality. It follows then, I think, that from their infancy women should either be shut up like eastern princes, or educated in such a manner as to be able to think and act for themselves.
Why do men halt between two opinions, and expect impossibilities? Why do they expect virtue from a slave, from a being whom the constitution of civil society has rendered weak, if not vicious?
Still I know that it will require a considerable length of time to eradicate the firmly rooted prejudices which sensualists have planted; it will also require some time to convince women that they act contrary to their real interest on an enlarged scale, when they cherish or affect weakness under the name of delicacy, and to convince the world that the poisoned source of female vices and follies, if it be necessary, in compliance with custom, to use synonymous terms in a lax sense, has been the sensual homage paid to beauty: —to beauty of features; for it has been shrewdly observed by a German writer, that a pretty woman, as an object of desire, is generally allowed to be so by men of all descriptions; whilst a fine woman, who inspires more sublime emotions by displaying intellectual beauty, may be overlooked or observed with indifference, by those men who find their happiness in the gratification of their appetites. I foresee an obvious retort—whilst man remains such an imperfect being as he appears hitherto to have been, he will, more or less, be the slave of his appetites; and those women obtaining most power who gratify a predominant one, the sex is degraded by a physical, if not by a moral necessity.
This objection has, I grant, some force; but while such a sublime precept exists, as, ‘be pure as your heavenly Father is pure;’ it would seem that the virtues of man are not limited by the Being who alone could limit them; and that be may press forward without considering whether he steps out of his sphere by indulging such a noble ambition. To the wild billows it has been said, ‘thus far shalt thou go, and no further; and here shall thy proud waves be stayed.’ Vainly then do they beat and foam, restrained by the power that confines the struggling planets in their orbits, matter yields to the great governing Spirit. —But an immortal soul, not restrained by mechanical laws and struggling to free itself from the shackles of matter, contributes to, instead of disturbing, the order of creation, when, co-operating with the Father of spirits, it tries to govern itself by the invariable rule that, in a degree, before which our imagination faints, regulates the universe.
Besides, if women be educated for dependence; that is, to act according to the will of another fallible being, and submit, right or wrong, to power, where are we to stop? Are they to be considered as viceregents allowed to reign over a small domain, and answerable for their conduct to a higher tribunal, liable to error?
It will not be difficult to prove that such delegates will act like men subjected by fear, and make their children and servants endure their tyrannical oppression. As they submit without reason, they will, having no fixed rules to square their conduct by, be kind, or cruel, just as the whim of the moment directs; and we ought not to wonder if sometimes, galled by their heavy yoke, they take a malignant pleasure in resting it on weaker shoulders.
But, supposing a woman, trained up to obedience, be married to a sensible man, who directs her judgment without making her feel the servility of her subjection, to act with as much propriety by this reflected light as can be expected when reason is taken at second hand, yet she cannot ensure the life of her protector; he may die and leave her with a large family.
A double duty devolves on her; to educate them in the character of both father and mother; to form their principles and secure their property. But, alas! she has never thought, much less acted for herself. She has only learned to please15 men, to depend gracefully on them; yet, encumbered with children, how is she to obtain another protector—a husband to supply the place of reason? A rational man, for we are not treading on romantic ground, though he may think her a pleasing docile creature, will not choose to marry a family for love, when the world contains many more pretty creatures. What is then to become of her? She either falls an easy prey to some mean fortune-hunter, who defrauds her children of their paternal inheritance, and renders her miserable; or becomes the victim of discontent and blind indulgence. Unable to educate her sons, or impress them with respect; for it is not a play on words to assert, that people are never respected, though filling an important station, who are not respectable; she pines under the anguish of unavailing impotent regret. The serpent’s tooth enters into her very soul, and the vices of licentious youth bring her with sorrow, if not with poverty also, to the grave.
‘This principle being established, it follows that woman is expressly formed to please the man: if the obligation be reciprocal also, and the man ought to please in his turn, it is not so immediately necessary: his great merit is in his power, and he pleases merely because he is strong. This, I must confess, is not one of the refined maxims of love; it is, however, one of the laws of nature, prior to love itself.
‘If woman be formed to please and be subjected to man, it is her place, doubtless, to