3 books to know Early Feminism. Mary WollstonecraftЧитать онлайн книгу.

      EDUCATED IN THE ENERVATING style recommended by the writers on whom I have been animadverting; and not having a chance, from their subordinate state in society, to recover their lost ground, is it surprising that women every where appear a defect in nature? Is it surprising, when we consider what a determinate effect an early association of ideas has on the character, that they neglect their understandings, and turn all their attention to their persons?

      The great advantages which naturally result from storing the mind with knowledge, are obvious from the following considerations. The association of our ideas is either habitual or instantaneous; and the latter mode seems rather to depend on the original temperature of the mind than on the will. When the ideas, and matters of fact, are once taken in, they lie by for use, till some fortuitous circumstance makes the information dart into the mind with illustrative force, that has been received at very different periods of our lives. Like the lightning’s flash are many recollections; one idea assimilating and explaining another, with astonishing rapidity. I do not now allude to that quick perception of truth, which is so intuitive that it baffles research, and makes us at a loss to determine whether it is reminiscence or ratiocination, lost sight of in its celerity, that opens the dark cloud. Over those instantaneous associations we have little power; for when the mind is once enlarged by excursive flights, or profound reflection, the raw materials will, in some degree, arrange themselves. The understanding, it is true, may keep us from going out of drawing when we group our thoughts, or transcribe from the imagination the warm sketches of fancy; but the animal spirits, the individual character, give the colouring. Over this subtile electric fluid,^[48] how little power do we possess, and over it how little power can reason obtain! These fine intractable spirits appear to be the essence of genius, and beaming in its eagle eye, produce in the most eminent degree the happy energy of associating thoughts that surprise, delight, and instruct. These are the glowing minds that concentrate pictures for their fellow-creatures; forcing them to view with interest the objects reflected from the impassioned imagination, which they passed over in nature.

      I must be allowed to explain myself. The generality of people cannot see or feel poetically, they want fancy, and therefore fly from solitude in search of sensible objects; but when an author lends them his eyes they can see as he saw, and be amused by images they could not select, though lying before them.

      Education thus only supplies the man of genius with knowledge to give variety and contrast to his associations; but there is an habitual association of ideas, that grows ‘with our growth,’ which has a great effect on the moral character of mankind; and by which a turn is given to the mind that commonly remains throughout life. So ductile is the understanding, and yet so stubborn, that the associations which depend on adventitious circumstances, during the period that the body takes to arrive at maturity, can seldom be disentangled by reason. One idea calls up another, its old associate, and memory, faithful to the first impressions, particularly when the intellectual powers are not employed to cool our sensations, retraces them with mechanical exactness.

      This habitual slavery, to first impressions, has a more baneful effect on the female than the male character, because business and other dry employments of the understanding, tend to deaden the feelings and break associations that do violence to reason. But females, who are made women of when they are mere children, and brought back to childhood when they ought to leave the go-cart forever, have not sufficient strength of mind to efface the superinductions of art that have smothered nature.

      Every thing that they see or hear serves to fix impressions, call forth emotions, and associate ideas, that give a sexual character to the mind. False notions of beauty and delicacy stop the growth of their limbs and produce a sickly soreness, rather than delicacy of organs; and thus weakened by being employed in unfolding instead of examining the first associations, forced on them by every surrounding object, how can they attain the vigour necessary to enable them to throw off their factitious character? — where find strength to recur to reason and rise superiour to a system of oppression, that blasts the fair promises of spring? This cruel association of ideas, which every thing conspires to twist into all their habits of thinking, or, to speak with more precision, of feeling, receives new force when they begin to act a little for themselves; for they then perceive that it is only through their address to excite emotions in men, that pleasure and power are to be obtained. Besides, the books professedly written for their instruction, which make the first impression on their minds, all inculcate the same opinions. Educated then in worse than Egyptian bondage, it is unreasonable, as well as cruel, to upbraid them with faults that can scarcely be avoided, unless a degree of native vigour be supposed, that falls to the lot of very few amongst mankind.

      For instance, the severest sarcasms have been levelled against the sex, and they have been ridiculed for repeating ‘a set of phrases learnt by rote,’ when nothing could be more natural, considering the education they receive, and that their ‘highest praise is to obey, unargued’— the will of man. If they be not allowed to have reason sufficient to govern their own conduct — why, all they learn — must be learned by rote! And when all their ingenuity is called forth to adjust their dress, ‘a passion for a scarlet coat,’ is so natural, that it never surprised me; and, allowing Pope’s summary of their character to be just, ‘that every woman is at heart a rake,’ why should they be bitterly censured for seeking a congenial mind, and preferring a rake to a man of sense?

      Rakes know how to work on their sensibility, whilst the modest merit of reasonable men has, of course, less effect on their feelings, and they cannot reach the heart by the way of the understanding, because they have few sentiments in common.

      It seems a little absurd to expect women to be more reasonable than men in their likings, and still to deny them the uncontrouled use of reason. When do men fall-in-love with sense? When do they, with their superiour powers and advantages, turn from the person to the mind? And how can they then expect women, who are only taught to observe behaviour, and acquire manners rather than morals, to despise what they have been all their lives labouring to attain? Where are they suddenly to find judgment enough to weigh patiently the sense of an awkward virtuous man, when his manners, of which they are made critical judges, are rebuffing, and his conversation cold and dull, because it does not consist of pretty repartees, or well turned compliments? In order to admire or esteem any thing for a continuance, we must, at least, have our curiosity excited by knowing, in some degree, what we admire; for we are unable to estimate the value of qualities and virtues above our comprehension. Such a respect, when it is felt, may be very sublime; and the confused consciousness of humility may render the dependent creature an interesting object, in some points of view; but human love must have grosser ingredients; and the person very naturally will come in for its share — and, an ample share it mostly has!

      Love is, in a great degree, an arbitrary passion, and will reign, like some other stalking mischiefs, by its own authority, without deigning to reason; and it may also be easily distinguished from esteem, the foundation of friendship, because it is often excited by evanescent beauties and graces, though, to give an energy to the sentiment, something more solid must deepen their impression and set the imagination to