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 super-human 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 women 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 women 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.
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