292:(literally, 'dispute of women'). From 1450 into the years that witnessed the beginning of the Reformation, institutions controlled by the Catholic Church, had come into question. Secular states had begun to form in early modern Europe, and the feudal system was overtaken by centralized governments. This disruption extended to the relationships between men and women, and the Renaissance created a contraction of individual freedom for women, unlike men. These changes were justified through a number of arguments which referred to the inherent nature of women as subordinate to men.
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received the better name. Man was called Adam, which means Earth; woman Eva, which is by interpretation Life. Man was created from the dust of the earth, while woman was made from something far purer. Agrippa's metaphysical argument was that creation itself is a circle that began when God created light and ended when he created woman. Therefore, women and light occupy adjacent points on the circle of creation and must have similar properties of purity.
36:
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privilege afforded, and access to education was not available for all women. The inequality in society was not only between men and women, but also among women of differing social and economic status. These matters took their place in the social discourse beginning only in the early 1700s, and there is little evidence that the
202:, many argued that women's nature prevented them from higher learning. As the debate developed, some agreed that men were not naturally more intelligent than women – but argued that the female nature also prevented them from taking higher learning seriously. In addition, there was great controversy over
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contended that men in society did not oppress women because of some natural law, but because they wanted to keep their social power and status. Agrippa argued for the nobility of women and thought women were created better than men. He argued that in the first place, women being made better than man,
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developed, there was great interest in returning to classical Greek and Roman philosophy. Classical philosophy held that women were inferior to men at a physical level, and this physical inferiority made them intellectually inferior as well. While the extent of this inferiority was hotly debated by
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increasingly concerned public opinion in newspapers, political rallies and manifestos, conferences, pamphlets, and intellectual discussion. While women were leading the debate over a change in the roles played by women in the society, they initially represented a minority voice. Issues of marriage
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was published in 1600, with a preface from her daughter
Cecilia and her son Pietro. According to her daughter, Moderata Fonte (Modesta di Pozzo di Zorzi) finished writing the dialog in 1592, before dying in childbirth. The dialog collected poetry and dialogues which proclaimed the value of women,
315:
The 'defenders of women' on one side of the debate, according to Joan Kelly, "pointed out that the writings of the literate and the learned were distorted by what we now call sexism." They pointed out that accounts of women's deeds and nature were almost entirely written by men, many of whom had
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On one side of the quarrel, many argued that women were inferior to men because man was created by God first, and were therefore stronger and more important. Also, much of
Christianity, throughout the ages, has viewed women as the Daughters of Eve, the original temptress responsible for humanity
193:
or "dispute of women" originally referred to a literary genre and broad debate, that originated in humanistic and aristocratic circles in the
Italian peninsula and France of the early modern period, regarding the nature of women, their capabilities, and whether they should be permitted to study,
441:
The social and religious more and norms effecting the perception of women's behavior in the early modern era depended on the woman's social class, not only in terms of the expectations society had of them, but because their autonomy and ability to make choices, the legal protections and dignity
140:("dispute of women"), indicates an early-modern debate on the nature of women. This literary genre developed in Italian and French early humanist circles and was led by numerous women scholars, who wrote in Latin and vernacular to counter dominant misogynistic literature.
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approach, which would measure the deeds and capabilities of women without bias. These arguments did not always insist that women were individuals, as modern feminists would argue, but often simply attempted to defend the 'nature' of women from slander.
233:'s exploration in fiction and drama (and opera) of the nature of "man", of human beings as individuals and as members of society. Conflict between women's prescribed roles, their own values, and their perceptions of self are prominent in such works as
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write, or govern in the same manner as men. Both in the scholarly and popular sphere, authors criticized and praised women's natures, arguing for or against their capacity to be educated in the same manner as men. As classical
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came to indicate feminist campaigns for social change after the 1700s, culminating in the later 19th century, with women's struggle to gain more recognition and relevance in modern industrialized societies. Issues of
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one of the most widely read books of the period, which attacked women and the value of marriage. While de Pizan wrote this book to justify her place in the world of literature and publishing at the time,
275:. Each of these addresses women's emotional, social, economic, and religious lives, highlighting the ways in which "the woman question" had disrupted notions of a static nature which all women share.
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being expelled from the Garden of Eden. Augustine in particular understood women as having souls that were 'naturally more seductive', and emphasized their 'powerful inborn potential to corrupt'.
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refuted misogynistic attacks against women as a whole. While this debate was deeply meaningful and personal to some of the authors who wrote in support of or against women, participation in the
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arguing that their intelligence and capability to rule cannot be recognized if they are not educated. The tradition of defending women from specific attacks continued into the 1600s and 1700s:
312:, women continued to be understood as inherently subordinate to men, and this was the basis for preventing women from attending universities or participating in the public sphere.
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The glory of women: or, A treatise declaring the excellency and preheminence of women above men, which is proved both by scripture, law, reason, and authority, divine, and humane
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A prime issue of contention was whether what was referred to as women's "private virtue" could be transported into the public arena; opponents of
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reasons to speak poorly of women. These writers, who were referred to as 'ladies' advocates' by the 17th and 18th centuries, promoted an
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434:(1696); and women of low and high station continued the polemic in the eighteenth century. – Joan Kelly, "Early Feminist Theory and the
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brought hundreds of thousands of lower-class women into factory jobs, presenting a challenge to traditional ideas of a woman's place.
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The woman question was raised in many different social areas. For example, in the second half of the 19th century, in the context of
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in 1405, in which de Pizan narrated her learning of the value of women and their virtue. The book is also a response to the
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Laura Bassi and
Science in 18th Century Europe: The Extraordinary Life and Role of Italy's Pioneering Female Professor
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705:. Hrsg. Georgiana Donavin, Carol Poster, und Richard Utz. Eugene, OR: Wipf & Stock, 2002. S. 127-56.
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in 1527, which voiced some support for the 'gentle' side of the debate, which favored women. In 1529,
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Johnson, R. (2018). A New
History of Iberian Feminisms. United Kingdom: University of Toronto Press.
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818:"War on the Woman Question: It Will Be the Leading One Before the Methodist Episcopal Conference"
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Hudson, Dale; Adams, Maeve (2010). The Women
Question. W.W. Norton and Company. Retrieved from
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Religious justifications were not the only sources of information regarding woman's nature. As
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claimed that bringing women into public would dethrone them, and sully their feminine virtue.
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occupied a significant role in the public consciousness prior to the 18th century.
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A resurgence in the debate over the nature and role of women is illustrated by the
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739:"The Norton Anthology of English Literature: The Victorian Age: Topic 2: Overview"
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714:"The Philosophy of Natural Magic: End Matter by Morley:The Nobility of Woman."
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deals specifically with the late medieval and
Renaissance periods, the phrase
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The Woman
Question: Society and Literature in Britain and America, 1837–1883
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The
Philosophy of Natural Magic: End Matter byMorley: The Nobility of Woman
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Helsinger, Elizabeth K.; Robin Lauterbach Sheets; William Veeder (1989).
505:, the woman question was the most pressing issue in the 1896 conference.
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1014:. Ed. and trans. by Albert Rabil Jr. The University of Chicago Press.
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871:. Vol. 1: Defining Voices. The University of Chicago Press.
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notions of women as inherently defective; literate women such as
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Women's rights and religious practice : claims in conflict
635:. 1st ed. N.p.: Springer-Verlag Berlin Heidelberg, n.d. Print.
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Declamation on the Nobility and Preeminence of the Female Sex
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The Women of England: Their Social Duties and Domestic Habits
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took place on the participation of women in church. In the
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Cultural discussions around the fundamental rights of women
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One of the first women to answer 'the woman question' was
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The Ends of History: Victorians and "The Woman Question"
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Women, history & theory: the essays of Joan Kelly
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Lives and Voices: Sources in European Women's History
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768:. London: Richard Bentley & Son. pp. 1–9.
703:Medieval Forms of Argument: Disputation and Debate
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599:. Chicago: University of Chicago Press. pp.
977:(11th ed.). London; Paris: Fisher, Son & Co.
351:can be considered one important source in early
766:The Girl of the Period: And Other Social Essays
649:. Basingstoke: Palgrave Macmillan. p. 74.
226:was also viewed as an intellectual exercise.
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1030:Agrippa von Nettesheim, Heinrich Cornelius
1008:Agrippa von Nettesheim, Heinrich Cornelius
120:Learn how and when to remove this message
985:"The Social Basis of the Woman Question"
362:argued the superiority of women in his "
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288:The term was first used in France: the
1038:. Trans. by Edward Fleetwood. London:
564:DiCaprio, Lisa, and Wiesner E, Merry.
962:Modern Women and What is Said of Them
432:An Essay in Defence of the Female Sex
368:Eleanor of Naples, Duchess of Ferrara
181:often divided female public opinion.
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854:(Princeton University Press, 2018)
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516:A Vindication of the Rights of Woman
58:adding citations to reliable sources
936:(2nd ed.). Sage Publications.
568:. Wadsworth Cengage Learning, 2001
497:, extensive discussion within the
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198:held that women are incapable of
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284:First use and traditional debate
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45:needs additional citations for
679:"Bartolomeo Goggio | Querelle"
529:The Book of the City of Ladies
349:The Book of the City of Ladies
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781:"The Woman Question Again"
503:Methodist Episcopal Church
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1044:Text Creation Partnership
645:Boden, Alison L. (2007).
366:, which was dedicated to
1001:Mrs. Warren's Profession
536:The Book of the Courtier
420:Sarah Fyge Field Egerton
143:While the French phrase
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379:Baldassare Castiglione
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923:. Boni and Liveright.
813:North American Review
786:North American Review
476:Industrial Revolution
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364:De laudibus mulierum"
216:Marguerite de Navarre
1063:Feminism and history
969:Sarah Stickney Ellis
928:Evans, Mary (1994).
852:The Age of Questions
591:Kelly, Joan (1984).
436:Querelle des Femmes.
301:Renaissance humanism
69:"The woman question"
54:improve this article
981:Alexandra Kollontai
699:Querelle des femmes
489:Areas of discussion
456:querelle des femmes
444:querelle des femmes
424:The Female Advocate
381:contributed to the
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145:querelle des femmes
138:querelle des femmes
932:The Woman Question
920:The Woman Question
826:The New York Times
410:The Worth of Women
331:Christine de Pizan
306:Christine de Pizan
208:Christine de Pizan
1021:978-0-226-01058-8
951:Eliza Lynn Linton
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