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 that 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 rational wives; 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.

After studying history and looking anxiously at the world around me, I have felt deeply saddened and indignant. I have sighed at having to admit one of two things. Either nature has made some people vastly different from others, or civilization so far has benefited only some people. I have read many books on education. I have patiently observed how parents raise their children and how schools are run. What have I concluded? I am deeply convinced that the neglect of education is the main source of the misery I deplore. Women in particular are made weak and miserable by several causes that all stem from one hasty conclusion. The behavior and manners of women clearly show that their minds are not healthy. Like flowers planted in soil that is too rich, they sacrifice strength and usefulness for beauty. Their showy leaves please a choosy eye, then fade, neglected on the stalk, long before they should have matured. I believe one cause of this fruitless flowering is a false system of education. It comes from books on education written by men who regard females as women rather than human beings. These men have been more concerned with making them alluring mistresses than rational wives. Women have been so deceived by this misleading flattery that, with a few exceptions, the civilized women of this century care only about inspiring love. Instead, they should pursue a nobler ambition and earn respect through their abilities and virtues.

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 only considered as females, 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 sceptre in a feeble hand.

Therefore, a discussion of women’s rights and behavior must not overlook works written specifically to improve them. This is especially important when I argue that false refinement weakens women’s minds. I also argue that instructional books written by men of genius have had the same effect as more frivolous works. In the true style of Mahometanism, these books treat women only as females, not as members of the human race. Yet reason, which can be developed, is recognized as the dignified quality that raises human beings above animals. It places a natural scepter in a weak 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 equality and 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 general, is inferior to the male. The male pursues, the female yields—this is the law of nature; and it does not appear to be suspended or abrogated in favour of woman. This physical superiority cannot be denied—and it is a noble prerogative! But not content with this natural pre-eminence, men endeavour 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.

Yet, because I am a woman, I do not want readers to think I intend to stir up the disputed question of whether women are equal or inferior to men. But the subject stands in my way. I cannot pass over it without risking misunderstanding of the main direction of my argument. So I will pause to give my opinion in a few words. In the physical world, females are generally inferior to males. The male pursues, and the female yields. This is the law of nature, and it does not seem to have been suspended or abolished for women. This physical superiority cannot be denied, and it is a noble privilege! But men are not content with this natural advantage. They try to bring us still lower, merely to make us attractive for a moment. Women, intoxicated by the adoration men give them under the influence of their senses, do not seek a lasting place in men’s hearts. Nor do they seek to become friends with the fellow creatures who enjoy their company.

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 ardour 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 raise females in the scale of animal being, when they are comprehensively termed mankind—all those who view them with a philosophical eye must, I should think, wish with me, that they may every day grow more and more masculine.

I am aware of an obvious objection. I have heard people everywhere complain about masculine women, but where can they be found? If men use this label to condemn women's enthusiasm for hunting, shooting, and gambling, I gladly join in the protest. But perhaps they object to women imitating manly virtues. More precisely, they may object to women gaining the talents and virtues that ennoble human character when put into practice. These talents and virtues raise women in the scale of living beings when they are included under the general term mankind. If that is the objection, then all who consider women philosophically must, I think, share my wish. They must wish that women grow more and more masculine every day.

This discussion naturally divides the subject. I shall first consider women in the grand 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.

This discussion naturally divides the subject into two parts. First, I will consider women as human beings who, like men, are placed on earth to develop their abilities. Then I will examine their particular role more closely.

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 raised 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.

I also want to avoid an error that many respectable writers have made. Until now, instruction addressed to women has been aimed more at LADIES. The exception is the small amount of indirect advice scattered through Sandford and Merton. But I address my sex in a firmer tone, paying particular attention to middle-class women. They seem to be in the most natural state. Perhaps the great have always sown the seeds of false refinement, immorality, and vanity. These weak, artificial beings are raised above the ordinary needs and affections of humanity too early and unnaturally. They undermine the very foundation of virtue and spread corruption throughout society! As a class, they have the strongest claim to pity! The education of the rich tends to make them vain and helpless. Their developing minds are not strengthened by performing the duties that give dignity to human character. They live only to amuse themselves. By the same law that invariably produces certain effects in nature, they soon provide only empty 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.

But I plan to examine the different ranks of society separately, along with the moral character of women in each rank. For now, this brief mention is enough. I have mentioned the subject only because an introduction should, above all, give a brief account of the work’s contents.

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 endeavour 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.

I hope women will excuse me if I treat them as rational beings, rather than flatter their FASCINATING charms. I do not want to treat them as if they were perpetual children, unable to stand on their own. I earnestly want to show what true dignity and human happiness consist of. I want to persuade women to develop strength in both mind and body. I also want to convince them that gentle phrases, emotional sensitivity, delicate feelings, and refined taste are almost the same as labels for weakness. Those who are only objects of pity and of the kind of love called pity’s 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 characteristics 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 human being, regardless of the distinction of sex; and that secondary views should be brought to this simple touchstone.

Let us put aside the pretty feminine phrases that men condescendingly use to soften our slavish dependence. Let us also scorn the feeble elegance of mind, exquisite sensitivity, and sweetly obedient manners supposedly characteristic of women, the “weaker vessels.” I wish to show that elegance matters less than virtue. The first goal of worthy ambition is to develop character as a human being, regardless of sex. All lesser aims should be tested against this simple standard.

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, nor 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.

This is a rough sketch of my plan. Whenever I think about this subject, I feel strongly about it. If I express my conviction with that same force, some readers will feel the force of my experience and reflection. Inspired by this important goal, I will not bother to choose fancy phrases or polish my style. I aim to be useful, and sincerity will keep me natural. I would rather persuade readers through the force of my arguments than dazzle them with elegant language. So I will not waste time crafting perfectly balanced sentences or inventing inflated expressions of artificial feeling. Such expressions come from the head and never reach the heart. I will concern myself with things, not words! I want to make women more respected members of society. So I will try to avoid the flowery language that has spread from essays to novels, and from novels to everyday letters and conversation.

These pretty nothings, these caricatures of the real beauty of sensibility, dropping glibly from the tongue, vitiate the taste, and create a kind of sickly delicacy that turns away from simple unadorned truth; and a deluge of false sentiments and over-stretched 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.

These pretty trifles are caricatures of the real beauty of sensitivity. They slip easily off the tongue, corrupting our taste and creating an unhealthy delicacy that turns away from simple, plain truth. A flood of false sentiments and exaggerated feelings also stifles the heart’s natural emotions and makes domestic pleasures seem dull. Those pleasures should sweeten the demanding duties that prepare a rational and immortal being for a nobler sphere 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 endeavour 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 rise 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 the seraglio! Can they govern a family, or take care of the poor babes whom they bring into the world?

Women’s education has recently received more attention than it once did. Yet women are still considered frivolous. Writers who try to improve them through satire or instruction ridicule or pity them. It is generally recognized that women spend many of their early years picking up a shallow range of accomplishments. Meanwhile, they sacrifice strength of body and mind to immoral ideas of beauty and to the desire to establish themselves. Marriage is the only way women can rise in the world. This desire reduces them to mere animals. When they marry, they behave as such children might be expected to behave. They dress up, wear makeup, and give God’s creatures nicknames. Surely these weak beings are fit only for the harem! Can they manage a household or care for the poor babies 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 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*, I presume that RATIONAL men will excuse me for endeavouring to persuade them to become more masculine and respectable.

If we can fairly draw a conclusion from women’s present conduct, consider their widespread love of pleasure. It takes the place of ambition and those nobler passions that open and enlarge the soul. We may conclude that women’s education, together with the structure of civil society, has only made them into insignificant objects of desire, mere producers of fools! If we can prove that the attempt to make women accomplished, without developing their minds, takes them away from their duties and makes them ridiculous and useless once their brief bloom of beauty has faded*, then I trust that RATIONAL men will excuse my effort to persuade women to become more masculine and respectable.

(*Footnote. A lively writer, I cannot recollect his name, asks what business women turned of forty have to do in the world.)

(*Footnote. A lively writer asks what women over forty have to do in the world. I cannot remember his name.)

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?

Indeed, the word masculine is only a scare word. There is little reason to fear that women will become too courageous or strong in spirit. For their apparent lesser bodily strength must make them dependent on men to some degree in various relationships. But why should that dependence be increased by prejudices that assign virtue to one sex or the other, and confuse simple truths with sensual fantasies?

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 infantile airs that undermine esteem even whilst they excite desire. Do not foster these prejudices, and they will naturally fall into their subordinate, yet respectable station in life.

Women are so degraded by mistaken ideas of female excellence that I am not trying to be paradoxical when I say this. Their artificial weakness makes them inclined to tyrannize and gives rise to cunning, the natural opponent of strength. Cunning leads them to put on those contemptible childish airs that undermine respect even as they arouse desire. Do not encourage these prejudices, and women will naturally take their subordinate, yet respectable place in life.

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 an equilibrium, without it has naturally more gravity, some women govern their husbands without degrading themselves, because intellect will always govern.

It hardly seems necessary to say that I am speaking of women in general. Many women have more sense than their male relatives. In a constant struggle for balance, neither side prevails unless it naturally carries more weight. So some women govern their husbands without degrading themselves, because intellect will always govern.