Reason is, consequentially, the simple power of improvement; or,
more properly speaking, of discerning truth. Every individual is in
this respect a world in itself. More or less may be conspicuous in one
being than another; but the nature of reason must be the same in
all, if it be an emanation of divinity, the tie that connects the
creature with the Creator; for, can that soul be stamped with the
heavenly image, that is not perfected by the exercise of its own
reason?* Yet outwardly ornamented with elaborate care, and so
adorned to delight man, 'that with honour he may love,'*(2) the soul
of woman is not allowed to have this distinction, and man, ever placed
between her and reason, she is always represented as only created to
see through a gross medium, and to take things on trust. But
dismissing these fanciful theories, and considering woman as a
whole, let it be what it will, instead of a part of man, the inquiry
is whether she have reason or not. If she have, which, for a moment, I
will take for granted, she was not created merely to be the solace
of man, and the sexual should not destroy the human character.
* 'The brutes,' says Lord Monboddo, 'remain in the state in which
nature has placed them, except in so far as their natural instinct
is improved by the culture we bestow upon them.'
*(2) Vide Milton.
Into this error men have, probably, been led by viewing education in
a false light; not considering it as the first step to form a being
advancing gradually towards perfection;* but only as a preparation for
life.
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