Still there
are some loop-holes out of which a man may creep, and dare to think
and act for himself; but for a woman it is an herculean task,
because she has difficulties peculiar to her sex to overcome, which
require almost superhuman powers.
A truly benevolent legislator always endeavours to make it the
interest of each individual to be virtuous; and thus private virtue
becoming the cement of public happiness, an orderly whole is
consolidated by the tendency of all the parts towards a common centre.
But, the private or public virtue of woman is very problematical;
for Rousseau, and a numerous list of male writers, insist that she
should all her life be subjected to a severe restraint, that of
propriety. Why subject her to propriety- blind propriety, if she be
capable of acting from a nobler spring, if she be an heir of
immortality? Is sugar always to be produced by vital blood? Is one
half of the human species, like the poor African slaves, to be subject
to prejudices that brutalize them, when principles would be a surer
guard, only to sweeten the cup of man? Is not this indirectly to
deny woman reason? for a gift is a mockery, if it be unfit for use.
Women are, in common with men, rendered weak and luxurious by the
relaxing pleasures which wealth procures; but added to this they are
made slaves to their persons, and must render them alluring that man
may lend them his reason to guide their tottering steps aright. Or
should they be ambitious, they must govern their tyrants by sinister
tricks, for without rights there cannot be any incumbent duties.
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