Mary Wollstonecraft`s Vindication of the Rights of Woman

Mary Wollstonecraft is considered as the mother of womens liberation movement or rather the first feminist. Her concord, A confession on the Rights of Wo homosexual, published in 1792, revolves around the central issue of womens rights especi t go forth ensembley with respected to women education. The book is addressed to Edmund Burke and is considered a milepost in the history of feminism. Mary Wollstonecraft was born in London, in 1759, to behind Edward Wollstonecraft and Elizabeth Dickson.She had an older brother, Edward (Ned), and four younger siblings. Mary Wollstonecraft lived in Paris during the or so climactic episode of the French Revolution the trial and beheading by guillotine of King Louis XVI. Marys father was gruff and abusive and her mother inactive and neglectful. Despite this, Mary acquired her education in Yorkshire and made friends with clergy hu worldness Mr. Clare who recognize her intelligence and introduced her to the Bible, the works of Jonathan Swift, William Shakespeare and John Milton. In 1788 Wollstonecraft began to establish herself as a writer.She was a prolific writer and she wrote for Joseph Johnsons monthly periodical, The Analytic Review. In 1790 Mary wrote A plea of the Rights of Men in response to Edmund Burkes Reflections on the Revolution in France, and thereby established her credentials not simply as a cleaning char of opinion, save as a cleaning lady who was happy to voice her opinions on an equal platform with other intellectuals of the period.Edmund Burke, a champion of Ameri basis Independence as saw the Glorious French Revolution of 1688 as a moderate and cautious settlement. In his Reflections on the Revolution in France, (1790), Burke aimed to denounce Price, to attack the French revolutionaries and their principles, and to defend the British constitution and the notion of prescriptive right. He argued that vice and individualistic selfishness rather than government were the cause of social unhappines s.Supporting the aristocracy, Burke made decompose of his argument through persuasionalized pictures of inner and familial relationships, especially of the French business leader Marie Antoinette as mother and lady, worthy target area of chivalric devotion. These pictures were particularly implike to Wollstonecraft, who did not admire much, the aristocratic families. This book, then, is a reply to the arguments of Edmund Burke.In A Vindication of the Rights of Woman, Wollstonecraft calls for a revolution in female manners. Wollstonecraft argued that females are in all the most important aspects the same as males and women are shining in the context of strength of read/write head, perserverance and fortitude. On the basis of these philosophical arguments of sexual equality Wollstonecraft called for the reform of female education, arguing that girls should be educated in the same subjects and by the same methods as boys.She further advocated a rootage revision of British poli ce force to en fitted a new, egalitarian jointure in which women would share equally in the management and possession of all household resources. She demanded that women be paid equally for their labor, that they gain the civil and legal right to possess and distri exactlye property, that they be admitted to all the most reputable professions. And she argued that women should be violaten the right to vote.On Love, Sentiment, Passion and EmotionsWollstonecraft accuses men of positionally display women as females rather than human beings and hence has been more anxious to perk up them alluring mistresses than affectionate wives and rational mothers (Wollstonecraft, xxxi). Wollstonecraft questions why females should ever be debauched by being made subservient to have a go at it or lust. Wollstonecraft says that discern is indeed a noble feeling but it should not be allowed to act as a block to intellecting. Sentimentally, a woman is considered as someone who needs to be tr ained to be a genuine wife.However, a woman who is trained only in pleasing her married man bequeath not be able to conjure up to a mans sexuality in the wide run. When her aspectal and sexual appeal fades off, she is likely to seek approval from other men and become bitter. The reference eloquently says love, perhaps, the most evanescent of all passions, gives place to jealousy or vanity (Wollstonecraft, page 27). Thus, Wollstonecraft indicates that there moldiness not be overly much sentiment should not be considered in the context of women education.Wollstonecraft points egress to women who tend to acquire a certain artificial mode of behavior because of popular sentiment as to how they should behave. These people under the cloud of sentiment tend to lose their original powers of thinking. The greater numbers of people restoration their opinions on trust to avoid the trouble of exercising their own minds, and these lazy beings naturally adhere to the letter, rather tha n the spirit of a law, divine or human (Wollstonecraft, 185).She says its because of their foolish sentiment that mystifys them fear the eye of man. Their sentiment based behavior is based on having a not bad(predicate) reputation and not because of chastity or other deservingnesss. To prove the to a higher place conclusion, Wollstonecraft cites the examples of affairs that married women of high class society indulge in, and contrasts it to the adulteration suffered by a young woman in love. This is mainly because of the sentiment that married women have good reputation.The respect for the sentiment of the world has, save, been termed the corpus duty of woman in the most express words, for Rousseau declares, that reputation is no less indispensable than chastity. match to Wollstonecraft, A sentiment that often exists groundless by virtue, unsupported by that sublime morality which makes the habitual rift of one duty a breach of the whole moral law (Wollstonecraft, 197). Th us, according to the power, sentiment should be one that is supported by virtue and values. Only such sentiment based on values can lead to morality and truly great character. This value-based sentiment can be had only through education and a thinking mind, which is why the author supports the right of women to education.The author also points to the fact that the sentimental image of a woman is provided through novels. She feels that women rights in particular write works of fable that are all steeped in sentimental jargon, which tend to corrupt the mind and the heart. The female characters are often stereotyped and shown as submissive and having no thinking brain of their own. Women writers tend to prefer unnatural sentimental flights of reverie in their works and in the process they raise damaging stereotypes. Wollstonecraft complains of Elizabeth Inchbalds A Simple Story (1791).She points out that all female writers tend to give a sanction to the libertine reveries of men, po ison the minds of their own sex, and strengthen a male prejudice that makes women systematically weak? Contrary to sentimental novels, novels of esthesia matter because they shape behavior and serve as an index to broader ethnic ills. Woman is made by her education the slave of sensibility, Wollstonecraft observes (174). She holds that novels, music, poetry, and gallantry make women creatures of sensation (78) through their sentimental content. Thus she holds that sentimental stereotypes of women tend to create emotional women All their thoughts turn on things calculated to excite emotion and feeling, when they should reason, their conduct is unstable, and their opinions wavering (77). She says that education that tends to inflame the passions moldiness indeed be miserable. Education should strengthen the passions and not inflame them.The sentiment of being always a woman is the very consciousness that degrades the sex (135). Here, Wollstonecraft points out the deadly connection between emotion and reason. She agrees that a man, or a woman, of all feeling, must always wish to convince a beloved object that it is the caresses of the individual, not the sex, that are received and returned with pleasure and, that the heart, rather than the senses, is moved. Without this natural delicacy, love becomes a selfish personal gratification that soon degrades the character (135). She carries the sentiment still further.She says, affection can justify many personal gestures, but accepting liberal gestures in the name of gallantry is despicable. When a man squeezes the hand of a pretty woman, handing her to a carriage, whom he has never seen before, she will consider such an impertinent freedom in the light of an insult, if she has any true delicacy, instead of being flattered by this unmeaning homage to beauty (135). The intelligence can come only by eradication of sentimental notions. She questions Rousseau as to how he can expect women to be virtuous and constant when reason is not the foundation of their character or truth the pursuit of their inquiries.Wollstonecraft opines that women must try to improve their character but they cannot do this as long as they are attached to their sentiments. They need to curb the wild emotions that file a reed, over which ever passing breeze has power? (28). According to the author, love, the common passion replaces choice and reason with chance and sensation. This passion however subsides like a fever once the security of marriage sets in. On the other hand, reasoning can allow a man and woman to enjoy the calm tenderness of friendship and the confidence of respect.Underlining the fleeting reputation of love, eloquently Wollstonecraft says Passions are spurs to action, and open the mind but they sink into untainted appetites, become a personal and momentary gratification when the object is gained, and the satisfactory mind rests in enjoyment (28). She even says wickedly, that caresses which should ex cite confidence in his children are lavished on the overgrown child, his wife (28) thereby indicating in a subtle manner that all emotions only serve in memory her stagnant at her childhood state of mind.She describes the sentiment of a woman as the outcome of a mistaken education, a narrow savage mind, and many sexual prejudices (31) that tend to keep a woman trustworthy to her husband if sentiments were to rule, she says, life is better spent in eating crapulence and loving. But then, it is only a fleeting shadow. She says that reasoning should be able subside love into friendship. But here, the author clarifies that she does not allude to quixotic passion which cannot be clipped, but rather she refers to the small enjoyments of life.Thus we find that the book A Vindication of the Rights of Woman is one that surpasses the test of time. Women today still remain tied to their emotions either by choice or by society. This makes the book relevant even in the modern day context. A revolutionary figure in a revolutionary time, Wollstonecraft took up and lived out not only the liberal call for womens educational and moral equality, but also virtually all of the other related, violently contested questions of the 1790s questions pertaining to the principles of policy-making authority, tyranny, liberty, class, sex, marriage, childrearing, property, prejudice, reason, sentimentality, promises, suicide, to mention only a few. Clearly, she struck many a stabbing nerve and faced huge opposition. That her views are relevant till today, signalise Wollstonecraft and her book as classics in feminist literature. The book is a must read for anyone interested in the history of feminism. BibliographyWollstonecraft, Mary (1792). A Vindication of the Rights of Woman.