She writes, “the only efficient remedy must come from individual character…Could clear away all the bad forms of society, it is vain, unless the individual began to be ready for better. There must be a parallel movement in these two branches of life” (Fuller 45). That is, Fuller believes that after a bilateral self-development of both sexes, the progressive woman and man will be ready to challenge the existing bad institutions. As she further puts it, “we must have units before we can have union” (Fuller 60). Such point of view seems very ideological.
Such a notion not only served it a greater social purpose as it gave more power to men who were seen as natural leaders, but at the same time formed gender identities while preserving the archetype of femininity and masculinity. According to Barbara Welter, a historian and author of The Cult of True Womanhood: 1820-1860 (1966), the nineteenth century American society was a reflection of gender stereotypes where roles assigned to sex held women in the cultural manacles of subordination and limits. The work illustrates the gender boundary between men and women, while focusing on the hailed pure image of a housewife, who suppressed her instincts aspirations, and accepted the chores dictated by the cultural division supporting the policy governed by social hierarchy resulting in misogyny. In this fundamental for this thesis discourse, Barbara Welter provides various exemplars of limiting women’s development and pointed the route regarding little room for intellectual maneuver what translated into docile behaviour. The author writes that “submission was perhaps the most feminine virtue expected of
She uses this reference to show how women have been stripped of their natural rights, yet expected to combat the trials brought by life. Cady Stanton eventually states her belief that someone has to struggle in life in order to survive, whether it is a male or female. This natural event clearly promotes equality that should occur between the two genders. To support this belief, the writer states: “It matters not to whether the solitary voyager is man or woman; nature, having endowed them equally; leaves them to their own skill and judgment in the hour of danger, and, if not equal to the occasion, alike they perish.” The author is saying that all humans deserve the same rights because every person is unique, alone, and individually responsible for itself. Elizabeth Stanton also states the fact that women didn’t have political rights and the right to vote, and that changes should be made in that field.
So you can support a well educated person and get the rights the females deserve. Anthony's speech here is hope and a start towards women's rights.What can be seen that the constitution, not able to make them all and the dictionary definitions are addressed. Anthony tried to persuade people females should have rights.It explains prove women should get right. Anthony took a huge step in women's
Mary Wollstonecraft an early feminist philosopher, writes about the ideals of equality and freedom both in her political rebuttal essay “Rights of Men” and her follow-up essay “Vindication of Women” in response to philosopher Jean-Jacques Rousseau. Writing the “Vindication of the Rights of Men”, has led her to explore and express her opinions about the inequality of women during the Romantic period. As the opposition to post-revolutionary sentiment, extending rights as a just act to include the upper middle class of men, over maintaining the traditional rights given to men of nobility. Wollstonecraft interjects that women are also a vital importance to society and also deserve allowances of rights. Mary Wollstonecraft states her opinion on the argument that education is the basis for gaining equality within a society.
In "A Vindication of the Rights of Women" Mary Wollstonecraft, argues how women of her time are constrained in their rights of what they are and are not allowed to do. She believes that women should be treated the same as men, except for taking care of the children and motherhood. Furthermore, she wants women to be able to participate in politics and financially be able to take care of themselves and this would create a more loving and understanding mother, wife, and overall person (626-628). This claim during her time is extremely radical, but today it would be a normal claim. She proposes that women have put themselves in this situation themselves and to prevent this from happening women need to sustain themselves and not allow men to make all the decisions and do all the work.
As an advocate of women rights, Wollstonecraft’s conception of intersubjectivity is universal as she conceptualizes a range of patriarchal institutions and practices related to marriage, education, law, government, and political economy. She strongly acknowledges “to the proposition that women, first and foremost, are human beings, who, like all other people in our society, must have the opportunity to build up their fullest human potential.” From this reality, she caught on that the concept of women’s human rights grew not from the heavily invoked, revolutionary-era idea of the “rights of man” but rather from the more radical idea of the “rights of woman.” As she theorized the necessity of including women in any universalistic and egalitarian definition of
The Declaration of Sentiments does the exact same thing, only instead of the problems bing taxation without representation and the quartering acts, the issues were freedoms to vote, have property and own oneself apart from a spouse, followed by the promise to take action against the injustice. The whole document is a testament to the political injustuces raged by men against the women of the United States. All in all, Judy Blake’s I Want a Wife and Elizabeth Cady Stanton’s The Declaration of Sentiments are similar and share similar end goals: equality and justice for women, however, the platforms
It says as clearly as can be said: women and person are contradictory terms.” (Radicalesbians 2). They felt that women were not even being recognized as people. Therefore, an entire restructuring or rethinking of society is necessary. The Radicalesbians proclaim this, “…we must create a new sense of self.” (Radicalesbians 3). They see this as a movement for women that can only be attained from a revolution by women.