Journal articles: 'Wollstonecraft'

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Carroll, Ross. "Wollstonecraft and the political value of contempt." European Journal of Political Theory 18, no. 1 (July 23, 2015): 26–46. http://dx.doi.org/10.1177/1474885115593762.

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In her Vindication of the Rights of Men, Mary Wollstonecraft accused Edmund Burke of having contempt for his political opponents. Yet she herself expressed contempt for Burke and did so unapologetically. Readers have long regarded Wollstonecraft’s decision to match Burke’s contempt with one of her own as either a tactical blunder or evidence that she sought merely to ridicule Burke rather than argue with him. I offer an interpretation and defence of Wollstonecraft's rhetorical choices by situating the Vindication within eighteenth-century debates about the dangers of elite contempt and the best methods for stifling it. Rather than countering Burke’s contempt with more of the same, Wollstonecraft’s Vindication marks a distinction between two forms of contempt. The first expresses the false sense of superiority experienced by elites who owe their social elevation to arbitrary differences of wealth or family. As such, it represents both an abuse of privilege and an anxious recognition among elites that their claims to dignity may be unfounded. By contrast, the contempt Wollstonecraft directs at Burke represents a dignified withdrawal of esteem which signals that one’s opponent is unworthy of the dignity to which they lay claim. If Wollstonecraft appeared to treat Burke abusively it was because she came to consider this second form of contempt as an antidote to the abusive contempt of the privileged. I conclude by spelling out some implications of Wollstonecraft’s analysis of contempt for recent debates in political theory over the importance of dignity to democracy.

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Kopajtic, Lauren. "Mary Wollstonecraft and Adam Smith on Gender and Self-Control." Journal of the History of Philosophy 61, no. 4 (October 2023): 627–48. http://dx.doi.org/10.1353/hph.2023.a909127.

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abstract: Mary Wollstonecraft is an early and important critic of Adam Smith, engaging with his Theory of Moral Sentiments in her Vindication of the Rights of Woman . Given Wollstonecraft's arguments against moralists who "give a sex to virtue," what did she make of Smith's use of gender-coded language and the oft-cited passage where he claims that "humanity is the virtue of a woman, generosity of a man" ( TMS IV.2.10)? This paper revisits the scholarly debate over gender essentialism in Smith, arguing that Smith's view of virtue is not gender essentialist, and that Wollstonecraft saw this and did not target Smith with her critique. Instead, Wollstonecraft affirms Smith's claims, leveraging them in order to advocate for educational and social reform. Reading these texts together corrects the tenacious reading of Smith as a gender essentialist, while also illuminating the differences between Smith's and Wollstonecraft's conceptions of self-control.

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Hunt, Eileen M. "The Family as Cave, Platoon and Prison: The Three Stages of Wollstonecraft's Philosophy of the Family." Review of Politics 64, no. 1 (2002): 81–119. http://dx.doi.org/10.1017/s0034670500031624.

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Twentieth-century feminist scholarship has largely ignored the foundational role of theology in Wollstonecraft's moral and political philosophy, and its role in shaping the development of her philosophy of the family through three distinct stages. Wollstonecraft was a traditional trinitarian Anglican in her early writings, a rationalistic unitarian Christian Dissenter in her middle writings, and a Romantic deist, skeptic and possible atheist in her late writings. The early Wollstonecraft views the traditional family as a cave that traps humanity in a morass of corruption with no hope of escape except in the next life; the middle Wollstonecraft believes that once the family takes a new, egalitarian form, it can serve as a “little platoon” (to use Burke's phrase) that instills the moral, social and political virtues in each generation of citizens; while the late Wollstonecraft fears that the traditional family is a prison from which women have little hope of escape, either in this world or through passage to the next.

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Ahmed Cronin, Madeline. "Mary Wollstonecraft’s conception of ‘true taste’ and its role in egalitarian education and citizenship." European Journal of Political Theory 18, no. 4 (December 12, 2016): 508–28. http://dx.doi.org/10.1177/1474885116677479.

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Is the possession of taste relevant to the practice of moral and political judgement? For Mary Wollstonecraft and many of her contemporaries, the formation of taste was increasingly significant for both ethics and politics. In fact, some of the key contributors to the debate, which I have termed the ‘politics of taste’, believed that fostering existing standards of taste promised a palliative to modern democratic ills that they diagnosed. Wollstonecraft is an immanent critic of such positions. Although she shares some of Edmund Burke’s and David Hume’s assumptions, she proposes dramatic revision of the extant model of refined taste driven by the spread of rational education. In this way, she attempts to rescue ‘true taste’ from its sentimental context – one permeated by false assumptions about femininity and class. For Wollstonecraft, ‘true taste’ must be the product of refined understanding. Only then can it be deemed a support rather than a hindrance to the practice of moral and political judgement. Although recent Wollstonecraft scholarship has emphasised the depth of her engagement with Scottish Enlightenment thought, using Hume as a primary interlocutor with Wollstonecraft, especially on the question of taste, is yet unprecedented. This approach, Wollstonecraft’s immanent critique of taste, yields arguments about taste that are especially complex and philosophically interesting, both in her time and ours.

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ANTAL, Éva. "Sensibility and Progress in Mary Wollstonecraft’s Rationalised “Sentimental Journey”." Studia Universitatis Babeș-Bolyai Philologia 68, no. 3 (September 30, 2023): 169–86. http://dx.doi.org/10.24193/subbphilo.2023.3.10.

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Sensibility and Progress in Mary Wollstonecraft’s Rationalised “Sentimental Journey”. Mary Wollstonecraft (1759-1797) was an ardent believer in individual freedom and self-development; consequently, she frequently discussed the possibilities of women’s ed

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Williams, Valerie. "Mary Wollstonecraft on Motherhood and Political Participation: An Overlooked Insight into Women's Subordination." Hypatia 34, no. 4 (2019): 802–26. http://dx.doi.org/10.1111/hypa.12486.

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Scholars consider Mary Wollstonecraft an early feminist political theorist for two reasons: (1) her explicit commitment to educational equality, and (2) her implicit suggestion that the private‐sphere role of motherhood holds political import. My reading of Wollstonecraft's A Vindication of the Rights of Woman uses Wollstonecraft's works and draws upon recent claims made by Sandrine Bergès in The Social and Political Philosophy of Mary Wollstonecraft to connect these points: educated women are better at performing motherly duties and, therefore, of greater benefit to society. Although many scholars have read Wollstonecraft's arguments for educational equality as a starting point for greater equality, Bergès does not. In this article, I further Bergès's claims and argue that Wollstonecraft's project is limited and likely to reinforce inequality between the sexes. Specifically, I show that Wollstonecraft's educational reforms incentivize women to become nothing more than highly educated housewives. In the process of fulfilling their social and political duty to instill public spirit and private virtue in future citizens, women are re‐entrenched in domestic affairs instead of being freed for public pursuits. This realization, I contend, should cause us to be wary of panaceas for women's subordination that rest on increasing their education.

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Engh, Catherine. "Natural Education in Wollstonecraft’s Wrongs of Woman and Rousseau’s Emile." English Language Notes 57, no. 2 (October 1, 2019): 43–57. http://dx.doi.org/10.1215/00138282-7716136.

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Abstract This essay places Wollstonecraft’s late novel Maria; or, The Wrongs of Woman (1798) in conversation with Rousseau’s thought on natural education in Emile (1762). In both texts, aesthetic sensibility is a foundation of religious belief and a crucial feature of a program of natural education that aims at freedom. Education falters, however, as Rousseau’s student and Wollstonecraft’s heroine are consigned to exile by a prejudiced society. Though Rousseau and Wollstonecraft make strong claims for the moral and liberating possibilities of aesthetic sensibility, they differ in their interpretation of exile. Wollstonecraft rewrites Rousseau’s portrait of the self-sufficient exile to highlight her outcast heroine’s estrangement from the vital forces that animate life and the mind. Natural education fails in Wrongs of Woman because the cultivation of sensibility remains separate from the work of reforming the social structures that discredit women’s reason.

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Hirschmann, Nancy J., and Emily F. Regier. "Mary Wollstonecraft, Social Constructivism, and the Idea of Freedom." Politics & Gender 15, no. 4 (December 11, 2018): 645–70. http://dx.doi.org/10.1017/s1743923x18000491.

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AbstractThis article considers Mary Wollstonecraft as a theorist of freedom for women through the lens of social constructivism. Previous republican readings of Wollstonecraft as promoting a vision of freedom as independence or non-domination are compromised by their underpinnings in liberal individualism. Instead, we suggest her theory displays elements of positive liberty and particularly what we call “subjectivity freedom.” Reading Wollstonecraft as an early social constructivist, we show her grappling with how women's subjectivity is constructed in patriarchal societies such that they desire the conditions of their own subordination. This troubles the very notion of domination and its putative opposite, freedom-as-independence. Paradoxically, while noting how women's sense of self was profoundly and intimately shaped by the patriarchal structures they inhabited, Wollstonecraft's own argument was limited by these same constructions. Nonetheless, she struggled to conceive a radically emancipatory vision of women's lives, aspirations, and desires from within the confines of a context and discourse premised on their devaluation. A social constructivist approach shows that Wollstonecraft sought not simply to change women or specific structures of male dominance, but rather the processes within which men and women defined gender, the family, and personal identity: in short, their subjectivity.

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Gates, Amy L. "Redeeming Professions: Wollstonecraft, Austen, and Vocational Choice." Journal of the Midwest Modern Language Association 55, no. 1 (March 2022): 31–63. http://dx.doi.org/10.1353/mml.2022.a913839.

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Abstract: Jane Austen’s novels insist that readers notice characters’ professions and vocational choices. This essay argues that Austen’s ideas develop from—and expand on—Wollstonecraft’s claims about the power and potential of vocational choice to benefit self and society. In A Vindication of the Rights of Men (1790) and A Vindication of the Rights of Woman (1792), Mary Wollstonecraft famously critiques clergy, soldiers, and sailors because too often men in these professions were—like women of the time—without choice of career and without self-determination within those careers. Austen illustrates novelistically many of the complaints Wollstonecraft levels against men in clerical and military professions, but she also offers examples that redeem these professions and the men who intentionally adopt them. Previous studies of Wollstonecraftian influence on Austen have largely overlooked Austen’s insistent attention to men’s careers and the ways in which they affirm Wollstonecraft’s critiques as well as extend the possibility of moral and social benefits to be realized from vocational choice, equipping men, too, to be better marriage partners and citizens. This essay provides an overview of Wollstonecraft’s theories about vocational choice and Austen’s fictional echoes of these theories within the context of contemporary ideas of vocation and the professions. Then it turns to two case studies from Austen’s fiction and two characters who most directly and extensively discuss their choices of profession: Edward Ferrars in Sense and Sensibility (1811) and Edmund Bertram in Mansfield Park (1814). Bringing these elements together not only illuminates another aspect of Wollstonecraft’s influence on Austen that has received scant critical attention but also reveals Austen’s contribution to changing notions of profession and egalitarian marriage partnerships.

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Abbott, Don Paul. "“A New Genus:” Mary Wollstonecraft and the Feminization of Elocution." Rhetorica 36, no. 3 (2018): 269–95. http://dx.doi.org/10.1525/rh.2018.36.3.269.

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Mary Wollstonecraft is significant figure in the development of women's literature yet her importance in the evolution of rhetoric has yet to be fully recognized. Relatively little recognition has been accorded her work The Female Reader. Yet that text is the first elocutionary text written by a women, specifically for women, and which includes numerous selections from writing by woman authors. As such, Wollstonecraft's work initiated a place for women in the influential and enduring elocutionary movement. The Female Reader also inspired other authors, female and male, to continue the production of elocutionary manuals intended for women throughout the 18th and 19th centuries. Thus Wollstonecraft and her Female Reader were significant in establishing a tradition of women's participation in rhetorical theory and pedagogy.

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BERGES, SANDRINE. "Why Women Hug their Chains: Wollstonecraft and Adaptive Preferences." Utilitas 23, no. 1 (February 15, 2011): 72–87. http://dx.doi.org/10.1017/s0953820810000452.

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In a recent article,1Amartya Sen writes that one important influence on his theory of adaptive preferences is Wollstonecraft's account of how some women, though clearly oppressed, are apparently satisfied with their lot. Wollstonecraft's arguments have received little attention so far from contemporary political philosophers, and one might be tempted to dismiss Sen's acknowledgment as a form of gallantry.2That would be wrong. Wollstonecraft does have a lot of interest to say on the topic of why her contemporaries appeared to choose what struck her as oppression, and her views can still help us reflect on contemporary problems such as the ones identified and discussed by Amartya Sen. In this article I will argue that a close look at Wollstonecraft's arguments may lead us to rethink some aspects of Sen's discussion of the phenomenon of adaptive preferences.

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Walker, Gina Luria. "'Sewing in the Next World': Mary Hays as Dissenting Autodidact in the 1780s*." Romanticism on the Net, no. 25 (June 11, 2009): 0. http://dx.doi.org/10.7202/006013ar.

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Abstract Mary Hays believed that "in the intellectual advancement of women […] is to be traced the progress of civilization." This essay traces the trajectory of Hays's own "advancement," focusing on Robert Robinson's tutelage from 1781 to her initial encounters with Wollstonecraft. The rational culture of late-eighteenth-century radical Dissent encouraged Hays to venture into the masculine strongholds of Enlightenment understanding, but here, as in the larger world, the "insuperable barriers" of gender obtained. Despite these obstacles, Hays forged an identity as female autodidact in the 1780s, readying herself to embrace Wollstonecraft's "revolution in female manners." Hays's initial contribution was to urge a new cognitive freedom, the recognition that women, too, may aspire to "the emancipated mind [which] is impatient of imposition, nor can it, in a retrogade [sic] course, unlearn what it has learned, or unknow what it has known." Hays's unfinished transition from sheltered puritan to Nonconformist apprentice to ardent feminist provides the missing link in our appreciation of her collaboration with Wollstonecraft and Godwin in the 1790s. I show how Hays was transformed into the obvious candidate for public denunciation as chief living "unsex'd female" in Wollstonecraft's stead.

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LEWIS, JAN ELLEN. "THE FEMINIST IMAGINATION." Modern Intellectual History 1, no. 3 (October 21, 2004): 411–25. http://dx.doi.org/10.1017/s147924430400023x.

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Barbara Taylor, Mary Wollstonecraft and the Feminist Imagination (Cambridge: Cambridge University Press, 2003)Ruth H. Bloch, Gender and Morality in Anglo-American Culture, 1650–1800 (Berkeley and Los Angeles: University of California Press, 2003)Barbara Taylor entitles her new book Mary Wollstonecraft and the Feminist Imagination. The imagination in question is Wollstonecraft's, but, like Wollstonecraft, Taylor is interested in the imagination more generally, both the problems that the imagination gets women into and the ways in which the feminist imagination can get women out of those problems and help them imagine a more just and equitable future. Ruth H. Bloch's aim in Gender and Morality in Anglo-American Culture, 1650–1800, the newly published collection of her essays, is somewhat more modest. Although her chief objective is to analyze the transformation in American views about women, gender, the family, and religion in the era of the American Revolution, she also offers case studies in the use of a culturalist approach to feminist history. Although there are important differences in approach and subject matter between these two books, their similarities and areas of overlap—not the least of which is that their authors are two of the best feminist intellectual historians at work today—make it instructive to review them together.

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Boyson, Rowan. "Mary Wollstonecraft and the Right to Air." Romanticism 27, no. 2 (July 2021): 173–86. http://dx.doi.org/10.3366/rom.2021.0507.

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Air flows through all Mary Wollstonecraft's writings, from her first novel Mary, through her treatises and letters, and to her last novel Maria. She was attuned to the medical importance of a change of air, but also developed a more philosophical notion of a right to air. Her attention to everyday air and smell unavoidably reaffirmed her key intellectual questions of commonality, individuality, equality and freedom. For Wollstonecraft, air was both a metaphor for freedom and also a literal condition for its development. This article situates her numerous remarks on air alongside medical sources, racialized climatological theory, slavery cases, and the pneumatic chemistry of the 1790s. Such a reading of Wollstonecraft's aerial philosophy, and comparisons with Burke, Rousseau, Godwin and Kant, contributes to an ecological reading of her work and to a forgotten history of air rights, with relevance to current debates on air quality and inequality.

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Engster, Daniel. "Mary Wollstonecraft's Nurturing Liberalism: Between an Ethic of Justice and Care." American Political Science Review 95, no. 3 (September 2001): 577–88. http://dx.doi.org/10.1017/s0003055401003136.

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Contemporary feminist scholars have devoted much attention to analyzing the relationship between justice and care theories but little to the ideas of early feminist authors. I bring the political philosophy of the Mary Wollstonecraft to bear on contemporary justice/care debates in order to highlight her unique contribution. Although usually interpreted as a classical liberal or republican thinker, Wollstonecraft is better understood as a feminist care theorist. She aimed at a revolutionary transformation of liberal society by emphasizing the importance of care-giving duties. Unlike some recent feminist scholars, however, she still recognized an important role for justice. She argued that before personal care-giving activities could transform the political, political justice had first to be extended to personal caring relationships. Wollstonecraft's political philosophy thus provides a feminist model for synthesizing justice and care theories and represents an innovative reformulation of classical liberal and republican ideas that incorporates the care perspective.

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Green, Karen. "For Wollstonecraft." Hypatia 12, no. 4 (1997): ix—x. http://dx.doi.org/10.1111/j.1527-2001.1997.tb00294.x.

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Taylor, Barbara. "Mary Wollstonecraft." Bulletin of the Marx Memorial Library 140, no. 1 (September 2004): 2–17. http://dx.doi.org/10.3828/bbml.2004.140.2.

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Reuter, Martina. "“Like a Fanciful Kind of Half Being”: Mary Wollstonecraft's Criticism of Jean‐Jacques Rousseau." Hypatia 29, no. 4 (2014): 925–41. http://dx.doi.org/10.1111/hypa.12105.

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The article investigates the philosophical foundations and details of Mary Wollstonecraft's criticism of Jean‐Jacques Rousseau's views on the education and nature of women. I argue that Wollstonecraft's criticism must not be understood as a constructionist critique of biological reductionism. The first section analyzes the differences between Wollstonecraft's and Rousseau's views on the possibility of a true civilization and shows how these differences connect to their respective conceptions of moral psychology. The section shows that Wollstonecraft's disagreement with Rousseau's views on women was rooted in a broad scope of philosophical disagreement. The second section focuses on Rousseau's concept of nature, and I argue that Rousseau was neither a biological determinist nor a functionalist who denied that nature had any normative significance. The section ends with a discussion of Wollstonecraft's criticism of Rousseau's application of the distinction between the natural and the artificial. The third section focuses on Wollstonecraft's critique of Rousseau's claim that there are different standards for the perfectibility of men and women. The article concludes with a critical discussion of the claim that Aristotle would have provided Wollstonecraft with the philosophical tools she needed for her criticism of Rousseau.

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Berghoffen, Debra. "The Body of Rights: The Right to the Body." Dialogue and Universalism 31, no. 3 (2021): 19–37. http://dx.doi.org/10.5840/du202131343.

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This paper examines the ways that feminists have built on and transformed Mary Wollstonecraft’s Enlightenment idea that women’s rights are human rights. It argues that Wollstonecraft’s marginal attention to the issue of sexual violence reflects the mind-body dualism of her era where reason divorced from the body established our dignity as persons. Today’s feminists reject this dualism. They have adopted and retooled Wollstonecraft’s idea that women’s rights are human rights to (1) create solidarity among women of different places, races, classes, religions etc., (2) break the silence surrounding the experience and meaning of rape, and (3) create grassroots, national and international forums that expose the fact that sexual violence is one of the crucial anchors of patriarchy. Wollstonecraft believed that human rights were guaranteed by reason and God. We find that these rights are embodied and fragile. They depend on us to make them real. Addressing this responsibility, the paper ends with a question: Are we up to the task?

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Llopart Babot, Sandra. "The Contemporary Reception of a Feminist Icon: Translations of Mary Wollstonecraft’s A Vindication of the Rights of Woman in Twenty-First Century Spain." ENTHYMEMA, no. 31 (February 1, 2023): 14–26. http://dx.doi.org/10.54103/2037-2426/18478.

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Mary Wollstonecraft’s A Vindication of the Rights of Woman (1792), is nowadays presented as a foundational text for modern feminism. Its rapid rendering into European languages such as French and German contrasts with the late translation into Spanish, which was not published until 1977. Nevertheless, the twenty-first century has witnessed a renewed interest in the figure of Wollstonecraft and her role as a precursor of the first feminist wave in Europe. Within this framework, this study examines Wollstonecraft’s public reception in Spain through contemporary (re)translations of her work. For this purpose, attention is paid to translations into Spanish and other co-official languages published during the first two decades of the twenty-first century, as well as the author’s public reception in Spanish newspapers. This research, thus, attests to the recent process of recovery of Wollstonecraft’s work in Spain and underscores her iconic role in contemporary local and international feminist discourses.

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Coffee, Alan M. S. J. "Freedom as Independence: Mary Wollstonecraft and the Grand Blessing of Life." Hypatia 29, no. 4 (2014): 908–24. http://dx.doi.org/10.1111/hypa.12093.

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Independence is a central and recurring theme in Mary Wollstonecraft's work. Independence should not be understood as an individualistic ideal that is in tension with the value of community but as an essential ingredient in successful and flourishing social relationships. I examine three aspects of this rich and complex concept that Wollstonecraft draws on as she develops her own notion of independence as a powerful feminist tool. First, independence is an egalitarian ideal that requires that all individuals, regardless of sex, be protected to a comparable extent in all areas of social, political, and economic life, no matter whether this is in the public or private sphere. Second, so long as this egalitarian condition is not compromised, independence allows for individuals to perform differentiated social roles, including along gendered lines. Finally, the ongoing and collective input of both women and men is required to ensure that the conditions necessary for social independence are maintained. In Wollstonecraft's hands, then, independence is a powerful ideal that allows her to argue that women must be able to act on their own terms as social and political equals, doing so as women whose perspectives and interests may differ from men's.

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Duhet, Paule-Marie. "Présence de Wollstonecraft." XVII-XVIII. Revue de la société d'études anglo-américaines des XVIIe et XVIIIe siècles 49, no. 1 (1999): 243–53. http://dx.doi.org/10.3406/xvii.1999.2106.

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Kopicl, Vera. "The Wollstonecraft dilemma." Kultura, no. 131 (2011): 317–23. http://dx.doi.org/10.5937/kultura1131317k.

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Slegers, Roos. "The Ethics and Economics of Middle Class Romance." Journal of Ethics 25, no. 4 (October 11, 2021): 525–42. http://dx.doi.org/10.1007/s10892-021-09373-3.

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AbstractThis article shows the philosophical kinship between Adam Smith and Mary Wollstonecraft on the subject of love. Though the two major 18th century thinkers are not traditionally brought into conversation with each other, Wollstonecraft and Smith share deep moral concerns about the emerging commercial society. As the new middle class continues to grow along with commerce, vanity becomes an ever more common vice among its members. But a vain person is preoccupied with appearance, status, and flattery—things that get in the way of what Smith and Wollstonecraft regard as the deep human connection they variously describe as love, sympathy, and esteem. Commercial society encourages inequality, Smith argues, and Wollstonecraft points out that this inequality is particularly obvious in the relationships between men and women. Men are vain about their wealth, power and status; women about their appearance. Added to this is the fact that most middle class women are both uneducated and encouraged by the conduct literature of their day to be sentimental and irrational. The combined economic and moral considerations of Wollstonecraft and Smith show that there is very little room for love in commercial society as they conceived it.

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Cross, Ashley. "Wollstonecraft: Philosophy, Passion, and Politics and Mary Wollstonecraft in Context." European Romantic Review 33, no. 4 (July 4, 2022): 578–84. http://dx.doi.org/10.1080/10509585.2022.2090719.

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Green, Karen. "The Passions and the Imagination in Wollstonecraft's Theory of Moral Judgement." Utilitas 9, no. 3 (November 1997): 271–90. http://dx.doi.org/10.1017/s0953820800005379.

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According to Wollstonecraft ‘every being may become virtuous by the exercise of its own reason’. This suggests that for her ethical judgement is based on reason, and so she is an ethical cognitivist. This impression is upheld by the fact that she clearly believes in the existence of ethical truth and has little sympathy with subjectivism. At the same time, she places a great deal of importance on the role of the emotions in ethical judgement. This raises the question how the emotions can be relevant if ethics consists in a realm of truths, discoverable by reason. The paper answers this question and clarifies Wollstonecraft's model of the interaction of emotion and reason by comparing it with those of Rousseau, Godwin, Price and Adam Smith. It argues that the originality of Wollstonecraft's position resides in the way she understands the role of the imagination in ethical reasoning.

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Makarova, Elena. "Life and Destiny of Mary Wollstonecraft (1759—1797): over the Barriers." ISTORIYA 13, no. 5 (115) (2022): 0. http://dx.doi.org/10.18254/s207987840021308-7.

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The author of the article examines the life and work of the English writer and thinker Mary Wollstonecraft (1759—1797), who in the treatise “A Vindication of the Rights of Woman” (1792) argued that women deserve equal rights and education with men. The biographical facts and psychological origins of her views, as well as the stages of their formation reflected in her writings, were studied. Dramatic collisions are highlighted, during which Wollstonecraft's views came into conflict with reality. These collisions are traced in the context of political events in England and France at the end of the 18th century and in the context of Mary's personal life. The correlation of Wollstonecraft's views which were formed within the framework of Enlightenment ideas, with feminism of the turn of the 19th and 20th centuries is studied. The author focuses on the unique personality traits of Mary Wollstonecraft, without which her views and creativity cannot be fully understood.

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Sun, Shuo. "Cross-Cultural Encounters: A Feminist Perspective on the Contemporary Reception of Jane Austen in China." Comparative Critical Studies 18, no. 1 (February 2021): 7–25. http://dx.doi.org/10.3366/ccs.2021.0384.

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This article examines the changing nature of Austen's reception in China since the 1950s, in particular the growth of feminist critical approaches to her work among contemporary Chinese scholars. Among Austen's works, Pride and Prejudice has remained at the centre of scholarly and popular attention and has had a major impact on Chinese readers’ view of Austen as a feminist writer. Anglo-American scholarship commonly considers Austen's feminism in relation with her contemporary Mary Wollstonecraft's feminist thought. Unfamiliar with Wollstonecraft, Chinese scholars and general readers tend to read Austen rather differently, and their exploration of her engagement with ‘the woman question’ is instead closely connected with the development of Marxism and gender studies in contemporary China.

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Keshavarzian, Ramin, and Pyeaam Abbasi. "Visions of the Daughters of Albion: The Influence of Mary Wollstonecraft’s Life and Career on William Blake." International Letters of Social and Humanistic Sciences 40 (September 2014): 48–63. http://dx.doi.org/10.18052/www.scipress.com/ilshs.40.48.

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The present study discussed the influence of one of the eighteenth-century British women of color, the feminist Mary Wollstonecraft, on William Blake. By adopting a biographical and also a comparative approach, the authors tried to highlight the influences of Wollstonecraft‟s personal life, character, and career, chiefly her A Vindication of the Rights of Woman (1792), on one of William Blake‟s less-referred-to poems Visions of the Daughters of Albion (1793). The study will help readers to both know Wollstonecraft‟s prominence and also to grasp more of William Blake and his poetry. The authors also attempted to show that William Blake was part of the early feminism of the late eighteenth century.

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Iqubal, Jayed, and Dibyendu Bhattacharyya. "A NEW VISION TOWARDS WOMEN EMPOWERMENT IN THE LIGHT OF WOLLSTONECRAFT, NIVEDITA AND NODDINGS." International Journal of Advanced Research 11, no. 06 (June 30, 2023): 593–603. http://dx.doi.org/10.21474/ijar01/17104.

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This paper explores the contributions of three influential thinkers-Mary Wollstonecraft, Sister Nivedita, and NelNoddings-to the vision of womens empowerment. Drawing on their works from different historical periods, the paper examines the commonalities and shared principles underlying their perspectives while also highlighting their distinct contributions. The aim is to provide a comprehensive understanding of a new vision towards women empowerment that integrates their ideas. The analysis begins with an examination of Mary Wollstonecrafts contributions during the 18th century womens empowerment movement. Wollstonecrafts emphasis on education as a means of empowerment, her critique of gender roles and norms, and her advocacy for womens political and legal rights serve as foundational pillars for subsequent discussions. Moving into the 20th century, the paper then delves into Sister Niveditas contributions within the Indian context. Niveditas focus on cultural preservation, recognition of womens agency, and the promotion of self-reliance for Indian women provide a unique perspective on womens empowerment and the intersectionality of culture and gender. The exploration continues with an analysis of NelNoddings work in the 19th century. Noddings brings an ethical dimension to the discussion, emphasizing the importance of empathy, compassion, and caring relationships in empowering women and nurturing their holistic well-being. Drawing upon these three distinct perspectives, the paper identifies commonalities and shared principles, such as the recognition of womens agency, the challenge to gender roles and norms, and the importance of education in empowerment. It also explores the implications of their ideas for contemporary womens empowerment movements, highlighting their continued relevance in addressing ongoing challenges and shaping the pursuit of gender equality. Finally, the paper concludes with reflections on the new vision towards womens empowerment that emerges from the synthesis of these influential thinkers. It highlights the significance of recognizing and valuing diversity, embracing intersectionality, and promoting inclusive and compassionate approaches in empowering women in contemporary society. This paper contributes to the existing literature on womens empowerment by offering a comprehensive exploration of a new vision that draws from the ideas of Wollstonecraft, Nivedita, and Noddings. It underscores the relevance of their contributions in addressing persistent challenges and shaping contemporary efforts towards achieving gender equality and creating a more inclusive and empowering society.

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Sáenz Berceo, María del Carmen. "Mary Wollstonecraft: referente feminista." Revista Electrónica de Derecho de la Universidad de La Rioja (REDUR), no. 11 (November 1, 2013): 127. http://dx.doi.org/10.18172/redur.4126.

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El haber nacido hombre o mujer aún es importante en relación con la posición que cada uno ocupa en el hogar, en la política, en definitiva, en la sociedad. El pertenecer a uno u otro sexo todavía condiciona las oportunidades, los trabajos, los salarios, etc. Por lo tanto, la obra de Wollstonecraft tiene hoy en día plena virtualidad y, en cierto modo, sorprende la clarividencia de esta mujer en el siglo XVIII. Se rebela contra la negación de las capacidades intelectuales de la mujer, contra la ignorancia que se le impone, y contra la imposibilidad de elección de su propio destino. Ella está convencida de que sólo si la mujer tiene una educación podrá ser independiente y le será reconocida su dignidad como mujer y como persona, y eso reclama: dignidad, educación, respetabilidad, y sobre todo, igualdad.

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Godayol, Pilar. "Mary Wollstonecraft en català." Quaderns. Revista de traducció 29 (May 12, 2022): 7–23. http://dx.doi.org/10.5565/rev/quaderns.56.

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Mary Wollstonecraft (1759-1797) és un referent de la literatura feminista, i el seu A vindication of the rights of woman (1792), un dels tractats fundacionals. Aquest assaig es traduí al català el 2014, més de dos-cents anys després de la mort de l’autora, gairebé quaranta després de la primera traducció al castellà (1977) i deu després de la versió gallega (2004). Publicat per l’editorial gironina L’Art de la Memòria, traduït i prologat per Joan Josep Mussarra Roca, Vindicació dels drets de la dona arriba en una nova etapa d’auge editorial per al feminisme internacional. Quatre anys abans, el 2010, l’editorial valenciana Tres i Quatre n’havia editat Cartes sobre Suècia, Noruega i Dinamarca, versionades i introduïdes per Òscar Sabata i Teixidó. Aquest article, després de presentar breument la intel·lectual il·lustrada anglesa, resseguir-ne les traduccions a les altres llengües de l’Estat i contextualitzar els feminismes traduïts a Catalunya d’ençà de la dècada dels seixanta, se centra en la recepció catalana de Mary Wollstonecraft i en els factors que confluïren perquè una de les escriptores clàssiques de la història del feminisme fos introduïda al català tan tardanament.

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Green, Karen. "Freud, Wollstonecraft, and Ecofeminism." Environmental Ethics 16, no. 2 (1994): 117–34. http://dx.doi.org/10.5840/enviroethics199416227.

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Canuel, Mark. "Wollstonecraft and World Improvement." Wordsworth Circle 41, no. 3 (June 2010): 139–42. http://dx.doi.org/10.1086/twc24043702.

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Murray, Julie. "Mary Wollstonecraft and Modernity." Women's Writing 23, no. 3 (May 13, 2016): 366–77. http://dx.doi.org/10.1080/09699082.2016.1159028.

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Wingrove, Elizabeth. "Getting Intimate with Wollstonecraft." Political Theory 33, no. 3 (June 2005): 344–69. http://dx.doi.org/10.1177/0090591705274748.

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Halldenius, Lena. "Mary Wollstonecraft's Feminist Critique of Property: On Becoming a Thief from Principle." Hypatia 29, no. 4 (2014): 942–57. http://dx.doi.org/10.1111/hypa.12116.

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The scholarship on Mary Wollstonecraft (1759–1797) is divided concerning her views on women's role in public life, property rights, and distribution of wealth. Her critique of inequality of wealth is undisputed, but is it a complaint only of inequality or does it strike more forcefully at the institution of property? The argument in this article is that Wollstonecraft's feminism is partly defined by a radical critique of property, intertwined with her conception of rights. Dissociating herself from the conceptualization of rights in terms of self‐ownership, she casts economic independence—a necessary political criterion for personal freedom—in terms of fair reward for work, not ownership. Her critique of property moves beyond issues of redistribution to a feminist appraisal of a property structure that turns people into either owners or owned, rights‐holders or things acquired. The main characters in Wollstonecraft's last novel—Maria, who is rich but has nothing, and Jemima, who steals as a matter of principle—illustrate the commodification of women in a society where even rights are regarded as possessions.

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Gardner, Catherine. "Catharine Macaulay's Letters on Education: Odd but Equal." Hypatia 13, no. 1 (1998): 118–37. http://dx.doi.org/10.1111/j.1527-2001.1998.tb01354.x.

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Commentators on the work of Catharine Macaulay acknowledge her influence on the pioneering feminist writing of Mary Wollstonecraft. Yet despite Macaulay's interest in equal education for women, these commentators have not considered that Macaulay offered a self-contained, sustained argument for the equality of women. This paper endeavors to show that Macaulay did produce such an argument, and that she holds a place in the development of early feminism independent of her connections with Wollstonecraft.

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Garrido, Elisa. "A. K. Wollstonecraft: una ilustradora botánica del siglo XIX en la isla de Cuba. Principales datos biográficos y una aproximación a su obra Specimens of the plants and fruits of the Island of Cuba (1826)." Asclepio 75, no. 1 (May 24, 2023): e09. http://dx.doi.org/10.3989/asclepio.2023.09.

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Nancy Anne Kingsbury Wollstonecraft nació en octubre de 1781. Los primeros datos que tenemos sobre ella la sitúan en Estados Unidos, desde donde viajaría a Matanzas (Cuba), residiendo varios años allí y trabajando en una gran obra de botánica ilustrada, hasta su muerte, el 16 de mayo de 1828. La obra de Nancy Anne Kingsbury Wollstonecraft -a partir de ahora, A. K. Wollstonecraft- comprende observaciones sobre más de cien especies vegetales de la Isla de Cuba, datos sobre la etimología de su nomenclatura, usos y aplicaciones de las plantas, así como datos sobre los hechos históricos que la rodean y sus propias reflexiones personales. Esto convierte a esta obra en un manuscrito extraordinario que transita entre la ciencia, el arte y el relato de viajes. En este artículo se presentan las principales referencias de los datos biográficos conocidos hasta el momento y un análisis introductorio a su obra botánica ilustrada.

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Ostrensky, Eunice. "O igualitarianismo de Mary Wollstonecraft em A Vindication of the Rights of Men." Discurso 52, no. 2 (December 30, 2022): 210–33. http://dx.doi.org/10.11606/issn.2318-8863.discurso.2022.206611.

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Em A Vindication of the Rights of Men, Mary Wollstonecraft elabora uma resposta a Reflections on the Revolution in France, de Edmund Burke, com base na oposição irredutível entre justiça e o estatuto da propriedade fundiária aristocrática. Entre os vários efeitos perniciosos da dominação dos proprietários sobre os não-proprietários, está a opressão das mulheres, legitimada pelo emprego da linguagem da sensibilidade. O artigo visa discutir a análise de Wollstonecraft sobre os fundamentos da sociedade aristocrática, lançando luz sobre seus valores morais.

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Hutton, Sarah. "Radicalism, religion and Mary Wollstonecraft." Intellectual History Review 31, no. 1 (January 2, 2021): 181–98. http://dx.doi.org/10.1080/17496977.2020.1857323.

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Reuter, Martina. "Mary Wollstonecraft och autonomins uppkomst:." Norsk filosofisk tidsskrift 53, no. 02-03 (September 7, 2018): 105–18. http://dx.doi.org/10.18261/issn.1504-2901-2018-02-03-06.

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Chézaud, Patrick. "Mary Wollstonecraft, féministe néo-classique." XVII-XVIII. Revue de la société d'études anglo-américaines des XVIIe et XVIIIe siècles 49, no. 1 (1999): 255–68. http://dx.doi.org/10.3406/xvii.1999.2107.

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Bergès, Sandrine. "Wollstonecraft Philosophy, Passion, and Politics." International Journal of Philosophical Studies 29, no. 2 (March 15, 2021): 251–53. http://dx.doi.org/10.1080/09672559.2021.1918826.

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Kyoung-Hoon Yoo. "Politics of Relationship in Wollstonecraft." English21 26, no. 4 (December 2013): 83–120. http://dx.doi.org/10.35771/engdoi.2013.26.4.005.

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Keymer, T. "Wollstonecraft and Milton on Divorce." Notes and Queries 57, no. 4 (October 5, 2010): 563–65. http://dx.doi.org/10.1093/notesj/gjq164.

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Barker-Benfield, G. J. "Mary Wollstonecraft: Eighteenth-Century Commonwealthwoman." Journal of the History of Ideas 50, no. 1 (January 1989): 95. http://dx.doi.org/10.2307/2709788.

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GRUNDY, ISOBEL. "MARY WOLLSTONECRAFT AND MR CRESSWICK." Notes and Queries 36, no. 2 (June 1, 1989): 166a—166. http://dx.doi.org/10.1093/nq/36-2-166a.

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NEWLYN, LUCY. "THE WORKS OF MARY WOLLSTONECRAFT." Review of English Studies XLII, no. 165 (1991): 67–77. http://dx.doi.org/10.1093/res/xlii.165.67.

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Pedersen, Joyce Senders. "Mary Wollstonecraft: Reflections and Interpretations." European Legacy 21, no. 7 (July 25, 2016): 753–55. http://dx.doi.org/10.1080/10848770.2016.1211413.

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Journal articles on the topic 'Wollstonecraft'

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