Mary Wollstonecraft - A Vindication of the Rights of Woman (A Feminist Masterpiece)

Of the same complexion is Dr. Gregory’s advice respecting delicacy of sentiment, which he advises a woman not to acquire, if she has determined to marry. This determination, however, perfectly consistent with his former advice, he calls INDELICATE, and earnestly persuades his daughters to conceal it, though it may govern their conduct: as if it were indelicate to have the common appetites of human nature.

Noble morality! and consistent with the cautious prudence of a little soul that cannot extend its views beyond the present minute division of existence. If all the faculties of woman’s mind are only to be cultivated as they respect her dependence on man; if, when she obtains a husband she has arrived at her goal, and meanly proud, is satisfied with such a paltry crown, let her grovel contentedly, scarcely raised by her employments above the animal kingdom; but, if she is struggling for the prize of her high calling, let her cultivate her understanding without stopping to consider what character the husband may have whom she is destined to marry. Let her only determine, without being too anxious about present happiness, to acquire the qualities that ennoble a rational being, and a rough, inelegant husband may shock her taste without destroying her peace of mind. She will not model her soul to suit the frailties of her companion, but to bear with them: his character may be a trial, but not an impediment to virtue.

If Dr. Gregory confined his remark to romantic expectations of constant love and congenial feelings, he should have recollected, that experience will banish what advice can never make us cease to wish for, when the imagination is kept alive at the expence of reason.

I own it frequently happens, that women who have fostered a romantic unnatural delicacy of feeling, waste their lives in IMAGINING how happy they should have been with a husband who could love them with a fervid increasing affection every day, and all day. But they might as well pine married as single, and would not be a jot more unhappy with a bad husband than longing for a good one. That a proper education; or, to speak with more precision, a well stored mind, would enable a woman to support a single life with dignity, I grant; but that she should avoid cultivating her taste, lest her husband should occasionally shock it, is quitting a substance for a shadow. To say the truth, I do not know of what use is an improved taste, if the individual be not rendered more independent of the casualties of life; if new sources of enjoyment, only dependent on the solitary operations of the mind, are not opened. People of taste, married or single, without distinction, will ever be disgusted by various things that touch not less observing minds. On this conclusion the argument must not be allowed to hinge; but in the whole sum of enjoyment is taste to be denominated a blessing?

The question is, whether it procures most pain or pleasure? The answer will decide the propriety of Dr. Gregory’s advice, and show how absurd and tyrannic it is thus to lay down a system of slavery; or to attempt to educate moral beings by any other rules than those deduced from pure reason, which apply to the whole species.

Gentleness of manners, forbearance, and long suffering, are such amiable godlike qualities, that in sublime poetic strains the Deity has been invested with them; and, perhaps, no representation of his goodness so strongly fastens on the human affections as those that represent him abundant in mercy and willing to pardon. Gentleness, considered in this point of view, bears on its front all the characteristics of grandeur, combined with the winning graces of condescension; but what a different aspect it assumes when it is the submissive demeanour of dependence, the support of weakness that loves, because it wants protection; and is forbearing, because it must silently endure injuries; smiling under the lash at which it dare not snarl. Abject as this picture appears, it is the portrait of an accomplished woman, according to the received opinion of female excellence, separated by specious reasoners from human excellence. Or, they (Vide Rousseau, and Swedenborg) kindly restore the rib, and make one moral being of a man and woman; not forgetting to give her all the “submissive charms.”

How women are to exist in that state where there is to be neither marrying nor giving in marriage, we are not told. For though moralists have agreed, that the tenor of life seems to prove that MAN is prepared by various circumstances for a future state, they constantly concur in advising WOMAN only to provide for the present. Gentleness, docility, and a spaniel-like affection are, on this ground, consistently recommended as the cardinal virtues of the sex; and, disregarding the arbitrary economy of nature, one writer has declared that it is masculine for a woman to be melancholy. She was created to be the toy of man, his rattle, and it must jingle in his ears, whenever, dismissing reason, he chooses to be amused.

To recommend gentleness, indeed, on a broad basis is strictly philosophical. A frail being should labour to be gentle. But when forbearance confounds right and wrong, it ceases to be a virtue; and, however convenient it may be found in a companion, that companion will ever be considered as an inferior, and only inspire a vapid tenderness, which easily degenerates into contempt. Still, if advice could really make a being gentle, whose natural disposition admitted not of such a fine polish, something toward the advancement of order would be attained; but if, as might quickly be demonstrated, only affectation be produced by this indiscriminate counsel, which throws a stumbling block in the way of gradual improvement, and true melioration of temper, the sex is not much benefited by sacrificing solid virtues to the attainment of superficial graces, though for a few years they may procure the individual’s regal sway.

As a philosopher, I read with indignation the plausible epithets which men use to soften their insults; and, as a moralist, I ask what is meant by such heterogeneous associations, as fair defects, amiable weaknesses, etc.? If there is but one criterion of morals, but one archetype for man, women appear to be suspended by destiny, according to the vulgar tale of Mahomet’s coffin; they have neither the unerring instinct of brutes, nor are allowed to fix the eye of reason on a perfect model. They were made to be loved, and must not aim at respect, lest they should be hunted out of society as masculine.

But to view the subject in another point of view. Do passive indolent women make the best wives? Confining our discussion to the present moment of existence, let us see how such weak creatures perform their part? Do the women who, by the attainment of a few superficial accomplishments, have strengthened the prevailing prejudice, merely contribute to the happiness of their husbands? Do they display their charms merely to amuse them? And have women, who have early imbibed notions of passive obedience, sufficient character to manage a family or educate children? So far from it, that, after surveying the history of woman, I cannot help agreeing with the severest satirist, considering the sex as the weakest as well as the most oppressed half of the species. What does history disclose but marks of inferiority, and how few women have emancipated themselves from the galling yoke of sovereign man? So few, that the exceptions remind me of an ingenious conjecture respecting Newton: that he was probably a being of a superior order, accidentally caged in a human body. In the same style I have been led to imagine that the few extraordinary women who have rushed in eccentrical directions out of the orbit prescribed to their sex, were MALE spirits, confined by mistake in a female frame. But if it be not philosophical to think of sex when the soul is mentioned, the inferiority must depend on the organs; or the heavenly fire, which is to ferment the clay, is not given in equal portions.