A Woman's Philosophy of Woman E-Book

Jenny P. d'Héricourt

• Herausgeber: Publisher s11838
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2018

Beschreibung

A Woman's Philosophy of Woman or, Woman affranchised. An answer to Michelet, Proudhon, Girardin, Legouvé, Comte, and other modern innovators written by Jenny P. d'Héricourt. Published in 1864. And now republish in ebook format. We believe this work is culturally important in its original archival form. While we strive to adequately clean and digitally enhance the original work, there are occasionally instances where imperfections such as blurred or missing pages, poor pictures or errant marks may have been introduced due to either the quality of the original work. Despite these occasional imperfections, we have brought it back into print as part of our ongoing global book preservation commitment, providing customers with access to the best possible historical reprints. We appreciate your understanding of these occasional imperfections, and sincerely hope you enjoy reading this book.

Leseprobe

A Woman's Philosophy of Woman

or, Woman affranchised. An answer to Michelet, Proudhon, Girardin, Legouvé, Comte, and other modern innovators

By

Jenny P. d'Héricourt

Table of Contents

INTRODUCTION TO THE AMERICAN EDITION.

AUTHOR'S PREFACE. TO MY READERS.

PART I.

CHAPTER I. MICHELET.

CHAPTER II. PROUDHON.

CHAPTER III. COMTE.

CHAPTER IV. LEGOUVÉ.

CHAPTER V. DE GIRARDIN.

CHAPTER VI. MODERN COMMUNISTS.

CHAPTER VII. SUMMARY.

PART II.

OBJECTIONS TO THE EMANCIPATION OF WOMEN.

NATURE AND FUNCTIONS OF WOMAN

LOVE; ITS FUNCTION IN HUMANITY.

MARRIAGE, A DIALOGUE.

SUMMARY OF PROPOSED REFORMS.

APPEAL TO WOMEN.

INTRODUCTIONTO THE AMERICAN EDITION.

The general interest evinced in the theories of Michelet and other philosophers concerning the functions and province of woman, and the lively opposition to these theories manifested in many quarters, have called forth an American translation of the present work. This remarkable book of Madame d'Héricourt on woman is conceded to be the best reply to these philosophers extant. The work, intended by the author as "a refutation of the coarse indecency of Proudhon, and of the perfumed pruriency of Michelet, and the other false friends and would-be champions of woman," has had a remarkable history. Published first at Brussels, it was interdicted in France, and notice was given that all copies found would be seized. Madame d'Héricourt appealed to the censorship to know the reason of this interdiction, and was informed in reply that the reason for such proceedings never was given. Not content with this, she wrote to Napoleon III, enclosing a copy of the work, and called his attention to the fact that a book by a French author could be suppressed in France without any reason being given for it, and without any chance being offered to the author to clear herself of the implied charge of immorality. Immediately upon the reception of the letter, the Emperor withdrew the interdiction.

Madame d'Héricourt is well known in France as an able contributor to various philosophic journals, and also as a member of the medical profession, in which she holds a high and respected position. Her opinions are entitled to great weight, and will be welcomed as throwing much light on the practical question of the sphere of woman, which is becoming one of increasing interest. The better to adapt the book to the American public, it has been slightly abbreviated in portions of local interest, referring chiefly to French legislation. It has been well received in England, as is testified by the following extract from the London Critic, one of the ablest of the English critical journals:

"The work is calculated to do an immense service to French society at the present time—just when the literature of the country is on the verge of decay from the rottenness which is eating to its very core. 'La Femme Affranchie' points out the remedy to the social cancer which has gnawed away the vital principle of domestic life in France, and caused that antagonism between the sexes which foreigners behold with the most profound amazement. Madame d'Héricourt's bold and nervous arguments completely destroy the brutal commonplaces of Proudhon as regards the moral and intellectual capacity of women. She takes him on his own ground, and to his medical propositions returns medical objections of far greater weight and power, being more competent to judge the question, as she has passed examinations as 'Maitresse sage femme' of 'La Clinique,' and received her diploma as medical practitioner many years ago."

AUTHOR'S PREFACE.TO MY READERS.

Readers, male and female, I am about to tell you the end of this book, and the motives which caused me to undertake it, that you may not waste your time in reading it, if its contents are not suited to your intellectual and moral temperament.

My end is to prove that woman has the same rights as man.

To claim, in consequence, her emancipation;

Lastly, to point out to the women who share my views, the principal measures that they must take to obtain justice.

The word emancipation giving room for equivocation, let us in the first place establish its meaning.

To emancipate woman is not to acknowledge her right to use and abuse love; such an emancipation is only the slavery of the passions; the use of the beauty and youth of woman by man; the use of man by woman for his fortune or credit.

To emancipate woman is to acknowledge and declare her free, the equal of man in the social and the moral law, and in labor.

At present, over the whole surface of the globe, woman, in certain respects, is not subjected to the same moral law as man; her chastity is given over almost without restriction to the brutal passions of the other sex, and she often endures alone the consequences of a fault committed by both.

In marriage, woman is a serf.

In public instruction, she is sacrificed.

In labor, she is made inferior.

Civilly, she is a minor.

Politically, she has no existence.

She is the equal of man only when punishment and the payment of taxes are in question.

I claim the rights of woman, because it is time to make the nineteenth century ashamed of its culpable denial of justice to half the human species;

Because the state of inferiority in which we are held corrupts morals, dissolves society, deteriorates and enfeebles the race;

Because the progress of enlightenment, in which woman participates, has transformed her in social power, and because this new power produces evil in default of the good which it is not permitted to do;

Because the time for according reforms has come, since women are protesting against the order which oppresses them; some by disdain of laws and prejudices; others by taking possession of contested positions, and by organizing themselves into societies to claim their share of human rights, as is done in America;

Lastly, because it seems to me useful to reply, no longer with sentimentality, but with vigor, to those men who, terrified by the emancipating movement, call to their aid false science to prove that woman is outside the pale of right; and carry indecorum and the opposite of courage, even to insult, even to the most revolting outrages.

Readers, male and female, several of the adversaries of the cause which I defend, have carried the discussion into the domain of science, and have not shrunk before the nudity of biological laws and anatomical details. I praise them for it; the body being respectable, there is no indecency in speaking of the laws which govern it; but as it would be an inconsistency on my part to believe that blamable in myself which I approve in them, you will not be surprised that I follow them on the ground which they have chosen, persuaded that Science, the chaste daughter of Thought, can no more lose her chastity under the pen of a pure woman than under that of a pure man.

Readers, male and female, I have but one request to make; namely, that you will pardon my simplicity of style. It would have cost me too much pains to write in the approved fashion; it is probable, besides, that I should not have succeeded. My work is one of conscience. If I enlighten some, if I make others reflect; if I awaken in the heart of men the sentiment of justice, in that of women the sentiment of their dignity; if I am clear to all, fully comprehended by all, useful to all, even to my adversaries, it will satisfy me and will console me for displeasing those who love ideas only as they love women: in full dress.

TO MY ADVERSARIES.

Many among you, gentlemen, adversaries of the great and holy cause which I defend, have cited me, evidently without having read me, without even knowing how to write my name. To such as these I have nothing to say, unless that their opinion matters little to me. Others, who have taken the trouble to read my preceding works in the Revue Philosophique and the Ragione, accuse me of not writing like a woman, of being harsh, unsparing to my adversaries, nothing but a reasoning machine, lacking heart.

Gentlemen, I cannot write otherwise than as a woman, since I have the honor to be a woman.

If am I harsh and unsparing to my adversaries, it is because they appear to me to be those of reason and of justice; it is because they, the strong and well armed, attack harshly and unsparingly a sex which they have taken care to render timid and to disarm; it is, in short, because I believe it perfectly lawful to defend weakness against tyranny which has the audacity and insolence to erect itself into right.

If I appear to you in the unattractive aspect of a reasoningmachine, is, in the first place, because Nature has made me so, and I see no good reason for modifying her work; secondly, because it is not amiss for a woman that has attained majority to prove to you that her sex, when not fearing your judgment, reasons as well, and, often, better than you.

I have no heart, you say. I am lacking in it, perhaps, towards tyrants, but the conflict that I undertake proves that I am not lacking in it towards their victims; I have therefore a sufficient quantity of it, the more, inasmuch as I neither desire to please you, nor care to be loved by any among you.

Be advised by me, gentlemen; break yourselves of the habit of confounding heart with nerves; cease to create an imaginary type of woman to make it the standard of your judgment of real women; it is thus that you pervert your reason and become, without wishing it, the thing of all others the most hateful and least estimable—tyrants.

TO MY FRIENDS.

Now to you, my friends, known and unknown, a few lines of thanks.

You all comprehend that woman, as a human being, has the right to develop herself, and to manifest, like man, her spontaneity;

That she has the right, like man, to employ her activity; that she has the right, like man, to be respected in her dignity and in the use which she sees fit to make of her free will.

That as half in the social order, a producer, a tax-payer, amenable to the laws, she has the right to count as half in society.

You all comprehend that it is in the enjoyment of these various rights that her emancipation consists; not in the faculty of making use of love outside a moral law based on justice and self respect.

Thanks first to you, Ausonio Franchi, the representative of Critical Philosophy in Italy, a man as eminent for the profundity of your ideas as for the impartiality and elevation of your character; and who so generously and so long lent the columns of your Ragione to my first labors.

Thanks to you, my beloved co-laborers of the Revue Philosophique of Paris, Charles Lemonnier, Massol, Guepin, Brothier, etc., who have not hesitated to bring to light the question of the emancipation of my sex; who have welcomed the works of a woman to your columns with so much impartiality, and have on all occasions expressed for me interest and sympathy.

Thanks to you, in particular, my oldest friend, Charles Fauvety, the indefatigable searcher after truth, whose elegant, refined and limpid style is solely and constantly at the service of progressive ideas and generous aspirations, as your rich library and your counsels are at the service of those who are seeking to enlighten humanity. Why, alas! do you join to so many talents and noble qualities the fault of always remaining in the background to give place to others!

Thanks to you, Charles Renouvier, the most learned representative of Critical Philosophy in France, who join to such profound doctrine, such acute perception and such sureness of judgment; I would add, such modesty and unpretending virtue, did I not know that it displeases you to bring you before the public.

It is from your encouragement and approbation, my friends and former co-laborers, that I have drawn the strength necessary to the work I am undertaking; it is just, therefore, that I should thank you in the presence of all.

It is equally just that I should publicly express my gratitude to the Italian, English, Dutch, American and German journals that have translated many of my articles; and to the men and women of these different countries as well as of France, who have kindly expressed sympathy for me, and encouraged me in the struggle which I have undertaken against the adversaries of the rights of my sex.

To you all, my friends, both Frenchmen and foreigners, I dedicate this work. May it be useful everywhere in the triumph of the liberty of woman, and of the equality of all before the law; this is the sole wish that a Frenchwoman can make who believes in the unity of the human family, as well as in the legitimacy of national autonomies, and who loves all nations, since all are the organs of a single great body,—Humanity.

PART I.

CHAPTER I.MICHELET.

Several women have sharply criticised Michelet's "Love."

Why are intelligent women thus dissatisfied with so upright a man as Michelet?

Because to him woman is a perpetual invalid, who should be shut up in a gynæceum in company with a dairy maid, as fit company only for chickens and turkeys.

Now we, women of the west, have the audacity to contend that we are not invalids, and that we have a holy horror of the harem and the gynæceum.

Woman, according to Michelet, is a being of a nature opposite to that of man; a creature weak, always wounded, exceedingly barometrical, and, consequently, unfit for labor.

She is incapable of abstracting, of generalizing, of comprehending conscientious labors. She does not like to occupy herself with business, and she is destitute, in part, of judicial sense. But, in return, she is revealed all gentleness, all love, all grace, all devotion.

Created for man, she is the altar of his heart, his refreshment, his consolation. In her presence he gains new vigor, becomes inspirited, draws the strength necessary to the accomplishment of his high mission as worker, creator, organizer.

He should love her, watch over her, maintain her; be at once her father, her lover, her instructor, her priest, her physician, her nurse, and her waiting-maid.

When, at eighteen, a virgin in reason, heart and body, she is given to this husband, who should be twenty-eight, neither more nor less, he confines her in the country in a charming cottage, at a distance from her parents and friends, with the rustic maid that we just mentioned.

Why this sequestration in the midst of the nineteenth century, do you ask?

Because the husband can have no power over his wife in society, and can have full power over her in solitude. Now, it is necessary that he should have this full power over her, since it belongs to him to form her heart, to give her ideas, to sketch within her the incarnation of himself. For know, readers, that woman is destined to reflect her husband, more and more, until the last shade of difference, namely, that which is maintained by the separation of the sexes, shall be at last effaced by death, and unity in love be thus effected.