235:
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a kind of upper servant, who has more work than the menial ones. A governess to young ladies is equally disagreeable. … life glides away, and the spirits with it; 'and when youth and genial years are flown,' they have nothing to subsist on; or, perhaps, on some extraordinary occasion, some small allowance may be made for them, which is thought a great charity. … It is hard for a person who has a relish for polished society, to herd with the vulgar, or to condescend to mix with her formal equals when she is considered in a different light... How cutting is the contempt she meets with!—A young mind looks round for love and friendship; but love and friendship fly from poverty: expect them not if you are poor!
573:
1542:
22:
96:; however, the prominence she affords religious faith and innate feeling distinguishes her work from his. Her aim is to educate women to be useful wives and mothers, because, she argues, it is through these roles that they can most effectively contribute to society. The predominantly domestic role Wollstonecraft outlines for women—a role that she viewed as meaningful—was interpreted by 20th-century feminist literary critics as paradoxically confining them to the private sphere.
348:
192:(a hotly debated topic in the 18th century). Much of the book criticizes what Wollstonecraft considers the damaging education usually offered to women: "artificial manners", card-playing, theatre-going, and an emphasis on fashion. She complains, for example, that women "squander" their money on clothing, "which if saved for charitable purposes, might alleviate the distress of many poor families, and soften the heart of the girl who entered into such scenes of woe".
432:: that is, they believed that a person's sense of self was built up through a set of associations made between things in the external world and ideas in the mind. Both Locke and Hartley had argued that the associations formed in childhood were nearly irreversible and must thus be formed with care. Locke famously advised parents to keep their children away from servants, as they would only tell children frightening stories that would foster a fear of the dark.
146:
421:. Dissenters "were most concerned with molding children into people of good moral character and habits". However, political conservatives, who also believed that childhood was the crucial time for the formation of a person's character, used their own educational works to deflect rebellion by promoting theories of compliance. Liberals and conservatives alike subscribed to
541:, she largely upholds the conventions of female conduct manuals. While she does not break with the tradition of encouraging resignation in response to unideal circumstances, Wollstonecraft draws on religious tones in the Dissent tradition, that resignation can be pleasureful or sublime. These overtones are echoed in her first novel,
326:). Wollstonecraft's text resembles conventional conduct books in promoting self-control and submission, traits that were supposed to attract a husband. Yet at the same time, the text challenges this portrait of the "proper lady" by introducing strains of religious Dissent that promote equality of the soul. Thus,
76:, the 18th-century British conduct book drew on many literary traditions, such as advice manuals and religious narratives. There was an explosion in the number of conduct books published during the second half of the 18th century, and Wollstonecraft took advantage of this burgeoning market when she published
527:
o be an humble companion to some rich old cousin... It is impossible to enumerate the many hours of anguish such a person must spend. Above the servants, yet considered by them as a spy, and ever reminded of her inferiority when in conversation with the superiors. … A teacher at a school is only
514:
is, as
Wollstonecraft scholar Gary Kelly writes, "rational, provident, realistic, self-disciplined, self-conscious and critical", an image that resembles that of the professional man. Wollstonecraft argues that women should have all of the intellectual and moral training given to men, though she does
499:
is insistent, following Locke and associationist psychology, that a poor education and an early marriage will ruin a woman. Wollstonecraft argues that if no attention is paid to girls as they are growing, they will turn out poorly and marry while still intellectual and emotional children. Such wives,
298:
sense of self. The conduct book "helped to generate the belief that there was such a thing as a 'middle class' and that the modest, submissive but morally and domestically competent woman it described was the first 'modern individual'". By developing a specifically bourgeois ethos through genres such
91:
adapts older genres to the new middle-class ethos. The book encourages mothers to teach their daughters analytical thinking, self-discipline, honesty, contentment in their social position, and marketable skills (in case they should ever need to support themselves). These goals reveal
Wollstonecraft's
518:
Wollstonecraft's feminist critics charged that the masculine role for women that she envisioned—one designed for the public sphere but which women could not perform in the public sphere—left women without a specific social position. They saw it as ultimately confining and limiting—as offering women
648:
would have been considered progressive or even worthy of notice. One critic said that the text reads as if it were simply trying to please the public. Although some scholars have argued that there are glimmers of
Wollstonecraft's radicalism in this text, they admit that the "potential for critique
284:
because it argued "for a sustained programme of study for women" and was based on the idea that
Christianity should be "the chief instructor of our rational faculties". Moreover, it emphasized that women should be considered rational beings and not left to wallow in sensualism. When Wollstonecraft
478:
Wollstonecraft assumes that the "daughters" in her book will one day become mothers and teachers. She does not propose that women abandon these traditional roles, because she believes that women can most effectively improve society as pedagogues. Wollstonecraft and other writers as diverse as the
259:
Conduct books integrated the styles and rhetorics of earlier genres, such as devotional writings, marriage manuals, recipe books, and works on household economy. They offered their readers a description of (most often) the ideal woman while at the same time handing out practical advice. Thus, not
187:
explains how to educate a woman from infancy through marriage. Its twenty-one chapters are not arranged in any particular order and cover a wide variety of topics. The first two chapters, "The
Nursery" and "Moral Discipline", offer advice on shaping the child's "constitution" and "temperament",
616:
These thoughts are employed on various important situations and incidents in the ordinary life of females, and are, in general, dictated with great judgment. Mrs. Wollstonecraft appears to have reflected maturely on her subject; … while her manner gives authority, her good sense adds
392:
is largely an argument for the value of female education. As is evidenced by this broad range of genres, "education" for
Wollstonecraft and her contemporaries included much more than scholastic training; it encompassed everything that went into forming a person's character, from infant
522:
Wollstonecraft's acerbic contempt for the low quality of women's career opportunities is without precedent for the period. In the chapter entitled "Unfortunate
Situation of Females, Fashionably Educated, and Left without a Fortune" she writes, perhaps describing her own experiences:
168:
and
Johnson's encouragement emboldened Wollstonecraft to embark on a career as a professional writer, a precarious and somewhat disreputable profession for women during the 18th century. She wrote to her sister that she was going to become the "first of a new genus" and published
509:
Wollstonecraft and others criticized the traditional "accomplishment"-based education traditionally offered women; they argued that this kind of education, which emphasized the acquisition of skills such as drawing and dancing, was useless and decadent. The ideal woman in
211:, particularly the virtue of hard work and the imperative for women to learn useful skills. Wollstonecraft suggests that the social and political life of the nation would greatly improve if women were to acquire valuable skills instead of being mere social ornaments.
368:
By the end of her life, Wollstonecraft had been involved in almost every arena of education: she had been a governess, a teacher, a children's writer, and a pedagogical theorist. Most of her works deal with education in some way. For example, her two novels are
299:
as the conduct book, the emerging middle class challenged the primacy of the aristocratic code of manners. However, conduct books simultaneously constricted women's roles, propagating what has been called "the angel in the house" image (alluding to
551:
He who is training us up for immortal bliss, knows best what trials will contribute to make us ; and our resignation and improvement will render us respectable to ourselves, and to that Being, whose approbation is of more value than life itself.
80:. However, the book was only moderately successful: it was favourably reviewed, but only by one journal and it was reprinted only once. Although it was excerpted in popular contemporary magazines, it was not republished until the rise of
459:), and an advocacy of clear rules. Wollstonecraft breaks from Locke, however, in her emphasis on piety and her insistence that the child has "innate" feelings that guide her towards virtue, ideas likely drawn from Rousseau.
117:
Like many impoverished women during the last quarter of the eighteenth century in
Britain, Wollstonecraft attempted to support herself by establishing a school; she, her sister, and a close friend founded a school in the
330:
appears to be torn between several sets of binaries, such as compliance and rebellion; spiritual meekness and rational independence; and domestic duty and political participation. This view of the conduct book, and of
404:
during the last quarter of the 18th century focused their reform efforts on education because they believed that if people were educated correctly, Britain would experience a moral and political revolution. Religious
617:
irresistible weight to almost all her precepts and remarks. We should therefore recommend these
Thoughts as worthy the attention of those who are more immediately concerned in the education of young ladies.
109:(1792), such as her poignant description of the suffering single woman. However, several critics suggested that such passages only seem to have radical undertones in light of Wollstonecraft's later works.
318:
as part of a tradition that adapted older genres to a new message of female empowerment, genres such as advice manuals for women's education, moral satires, and moral and spiritual works by religious
1562:
335:
in particular, questions the earlier interpretation of the genre as a mere tool of ideological indoctrination, an interpretation that grew out of criticism influenced by theorists such as
470:
advocates several educational goals for women: independent thought, rationality, self-discipline, truthfulness, acceptance of one's social position, marketable skills, and faith in God.
560:
is "steeped in orthodox attitudes, advocating 'fixed principles of religion' and warning of the dangers of rationalist speculation and deism". Wollstonecraft even agrees with
1718:
455:
follows in the Lockean tradition with its emphasis on a parent-directed domestic education, a distrust of servants, a banning of superstitious and irrational stories (e.g.
1514:
1450:
188:
arguing that the formation of the rational mind must begin early. These chapters also offer specific recommendations regarding the care of infants and endorse
126:. However, in the late 1780s she was forced to close it because of financial difficulties. Desperate to escape from debt, Wollstonecraft wrote her first book,
69:. Although dominated by considerations of morality and etiquette, the text also contains basic child-rearing instructions, such as how to care for an infant.
231:(1987): "so popular did these books become that by the second half of the eighteenth century virtually everyone knew the ideal of womanhood they proposed".
310:
More recently, a few scholars have argued that conduct books should be differentiated more carefully and that some of them—such as Wollstonecraft's
413:
and elsewhere closely resembles that of the Dissenters she met while teaching in Newington Green, such as the theologian, educator, and scientist
500:
she contends, perform no useful role in society and, indeed, contribute to its immorality. She expanded upon this argument five years later in
1688:
1394:
1371:
142:, a publisher recommended to her by a friend. Wollstonecraft and Johnson became friends and he encouraged her writing throughout her life.
103:
is devoted to platitudes and advice common to all conduct books for women, a few passages anticipate Wollstonecraft's feminist arguments in
1506:
640:
502:
287:
203:
105:
547:. Inchoate dissatisfaction with one's circumstances is expressed as yearning for the possibility of alternatives. Wollstonecraft writes:
1660:
260:
only did they dictate morality, but they also guided readers' choice of dress and outlined "proper" etiquette. Typical examples include
661:, or dismissed as a "politically naĂŻve potboiler" written prior to Wollstonecraft's conversion to radicalism while she was writing the
307:). Women were encouraged to be chaste, pious, submissive, modest, selfless, graceful, pure, delicate, compliant, reticent, and polite.
1498:
634:
437:
356:
197:
495:, argue that since women are the primary caregivers of the family and educators of children, they should be given a sound education.
272:(1773), which went through at least sixteen editions in the last quarter of the 18th century, and the classically educated historian
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1329:
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1258:
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1223:
1206:
1187:
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1132:
1117:
223:
reached the height of their popularity in Britain; one scholar refers to the period as "the age of courtesy books for women". As
1683:
1556:
1490:
1142:. London: Printed by J. Johnson, 1787. Eighteenth Century Collections Online (by subscription only). Retrieved on 18 July 2007.
674:
384:
1693:
1636:
1522:
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that women should be taught religious dogma rather than theology; clear rules, she maintains, will restrain their passions.
268:
244:
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604:
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1436:
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376:
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164:, but she chafed at her lowly position and refused to accommodate herself to her employers. The modest success of
139:
50:
1541:
851:
280:(1790). Chapone's work, in particular, appealed to Wollstonecraft at this time and influenced her composition of
35:
Thoughts on the education of daughters: with reflections on female conduct, in the more important duties of life
1708:
625:
was not reprinted until the late 20th century, when there was a resurgence of interest in Wollstonecraft among
189:
401:
447:
304:
261:
1214:
632:
Alan Richardson, a scholar of 18th-century education, points out that if Wollstonecraft had not written
442:
1642:
537:
Although Wollstonecraft's comments on female education hint at some of her more radical arguments in
429:
294:
Conduct books have traditionally been viewed by scholars as an integral factor in the creation of a
1459:
1105:
576:
42:
885:
Jones, "Literature of advice", 128–29; see also Poovey, 55 and Jones, "Literature of advice", 126.
701:
Sapiro, 13; 239; Taylor, 6–7; Jones, "Literature of advice", 120; Richardson, 24–25; Todd, 75–77.
692:
Sapiro, 13; 239; Taylor, 6–7; Jones, "Literature of advice", 120; Richardson, 24–25; Todd, 75–77.
488:
406:
319:
314:—transformed traditional female advice manuals into "proto-feminist tracts". These scholars view
273:
119:
46:
1364:
Eighteenth-century British and American Rhetorics and Rhetoricians: Critical Studies and Sources
1530:
1390:
1367:
1359:
1340:
1325:
1307:
1289:
1274:
1254:
1239:
1219:
1202:
1183:
1158:
1128:
1113:
323:
1382:
1418:
1284:
Sutherland, Kathryn. "Writings on Education and Conduct: Arguments for Female Improvement".
414:
300:
62:
852:
The Madwoman in the Attic: The Woman Writer and the Nineteenth-Century Literary Imagination
556:
Although she drifted away from these beliefs and later adopted a more permissive theology,
1482:
1264:
1175:
926:
543:
361:
336:
224:
171:
150:
123:
732:
Taylor, 32; Kelly, 29–30; Sapiro, 13; Richardson, 26; Jones, "Literature of advice", 127.
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21:
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264:
239:
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Jones, Vivien. "Mary Wollstonecraft and the literature of advice and instruction".
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58:
572:
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602:(1789), an anthology of writings designed "for the Improvement of Young Women".
484:
295:
1317:
1270:
A Vindication of Political Virtue: The Political Theory of Mary Wollstonecraft
1150:
456:
422:
351:
93:
654:
580:
492:
394:
161:
131:
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a year after its initial publication in London, extracts were published in
451:(1762), the two most important pedagogical treatises of the 18th century.
938:
Sapiro, 13; 239–40; Richardson 24–27; Jones, "Literature of advice", 125.
561:
39:
515:
not provide women with a place to use these new skills beyond the home.
1344:
135:
1428:
347:
145:
591:
207:(1792), Wollstonecraft repeatedly returns to the topics addressed in
1253:. Ed. Claudia Johnson. Cambridge: Cambridge University Press, 2002.
1215:
Revolutionary Feminism: The Mind and Career of Mary Wollstonecraft
1066:
Sapiro, 13; 20; Jones, "Literature of advice", 129; Wardle, 52–53.
571:
397:
to childhood curricular choices to adolescent leisure activities.
346:
233:
144:
20:
1288:. Ed. Vivien Jones. Cambridge: Cambridge University Press, 2000.
409:, especially, embraced this view; Wollstonecraft's philosophy in
375:(novels of education); she translated educational works such as
1432:
1563:
Memoirs of the Author of A Vindication of the Rights of Woman
1180:
Desire and Domestic Fiction: A Political History of the Novel
947:
Sapiro, 104; 240; Taylor, 32; Richardson, 26; Kelly, 29–31.
519:
more in the way of education without a real way to use it.
598:, and Wollstonecraft included excerpts from it in her own
291:
in 1792, she drew on both Chapone and Macaulay's works.
435:
Wollstonecraft was significantly influenced by Locke's
1249:
Richardson, Alan. "Mary Wollstonecraft on education".
965:
Richardson, 25–27; Jones, "Literature of advice", 124.
804:
Jones, "Literature of advice", 121; see Mary Poovey's
1366:. Westport, Connecticut: Greenwood Publishing Group.
590:
was only moderately successful: it was reprinted in
1652:
1617:
1573:
1549:
1466:
183:Addressed to mothers, young women, and teachers,
1304:Mary Wollstonecraft and the Feminist Imagination
1387:Routledge Encyclopaedia of Educational Thinkers
1339:. Lincoln: University of Nebraska Press, 1951.
1306:. Cambridge: Cambridge University Press, 2003.
1515:Letters Written in Sweden, Norway, and Denmark
1273:. Chicago: University of Chicago Press, 1992.
1251:The Cambridge Companion to Mary Wollstonecraft
1238:. Chicago: University of Chicago Press, 1984.
1195:The Cambridge Companion to Mary Wollstonecraft
855:. New Haven: Yale University Press (1984), 23.
160:Wollstonecraft next tried her hand at being a
1444:
8:
1157:. 7 vols. London: William Pickering, 1989.
1057:Qtd. in Jones, "Literature of advice", 129.
1044:
1042:
961:
959:
957:
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953:
863:
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657:, as a first step towards the more radical
38:is the first published work of the British
1451:
1437:
1429:
1322:Mary Wollstonecraft: A Revolutionary Life.
829:
827:
227:writes in her seminal work on this genre,
1337:Mary Wollstonecraft: A Critical Biography
1324:London: Weidenfeld & Nicolson, 2000.
1286:Women and Literature in Britain 1700–1800
1182:. Oxford: Oxford University Press, 1987.
1147:The Complete Works of Mary Wollstonecraft
653:is therefore usually interpreted either
1719:Women's education in the United Kingdom
1389:. New York: Routledge. pp. 77–80.
923:An Essay Concerning Human Understanding
685:
621:No other journal reviewed the book and
252:at the time Wollstonecraft was writing
1475:Thoughts on the Education of Daughters
1413:Thoughts on the Education of Daughters
1218:. New York: St. Martin's Press, 1992.
1140:Thoughts on the Education of Daughters
1125:Thoughts on the Education of Daughters
1110:Thoughts on the Education of Daughters
1034:Thoughts on the Education of Daughters
1023:Jones, "Literature of advice", 124–25.
1014:Jones, "Literature of advice", 123–24.
1003:Thoughts on the Education of Daughters
929:. New York: Penguin Books (1997), 357.
876:Jones, "Literature of advice", 122–23.
721:Thoughts on the Education of Daughters
269:Letters on the Improvement of the Mind
185:Thoughts on the Education of Daughters
175:, an autobiographical novel, in 1788.
128:Thoughts on the Education of Daughters
87:Like other conduct books of the time,
441:(1693) (her title alludes to it) and
238:Title page from the first edition of
7:
1507:A Vindication of the Rights of Woman
1235:The Proper Lady and the Woman Writer
812:for discussions of the conduct book.
806:The Proper Lady and the Woman Writer
641:A Vindication of the Rights of Woman
539:A Vindication of the Rights of Woman
503:A Vindication of the Rights of Woman
288:A Vindication of the Rights of Woman
204:A Vindication of the Rights of Woman
106:A Vindication of the Rights of Woman
1661:A Sculpture for Mary Wollstonecraft
1381:Palmer Cooper, Joy A., ed. (2016).
1112:. Clifton, NJ: A. M. Kelley, 1972.
1093:Jones, "Literature of advice", 124.
867:Jones, "Literature of advice", 122.
821:Jones, "Literature of advice", 121.
25:First page of the first edition of
1499:A Vindication of the Rights of Men
1197:. Ed. Claudia Johnson. Cambridge:
635:A Vindication of the Rights of Men
438:Some Thoughts Concerning Education
390:Vindication of the Rights of Woman
357:Some Thoughts Concerning Education
198:A Vindication of the Rights of Men
14:
1127:. Oxford: Woodstock Books, 1994.
1540:
894:Sapiro, 13; 239; Richardson, 24.
248:(1773), one of the most popular
16:1787 book by Mary Wollstonecraft
1491:Original Stories from Real Life
1358:Moran, Michael G., ed. (1994).
912:Richardson, 24–25; Sapiro, 239.
675:Timeline of Mary Wollstonecraft
385:Original Stories from Real Life
382:; she wrote a children's book,
322:(those not associated with the
72:An early version of the modern
1637:Sir Percy Shelley, 3rd Baronet
1523:Maria: or, The Wrongs of Woman
1:
377:Christian Gotthilf Salzmann's
1689:Books by Mary Wollstonecraft
491:, and the feminist novelist
195:In her later works, such as
1631:Mary Wollstonecraft Shelley
974:Taylor, 34; Richardson, 25.
810:Desire and Domestic Fiction
229:Desire and Domestic Fiction
82:feminist literary criticism
1735:
1199:Cambridge University Press
1084:Kelly, 34; Richardson, 26.
1538:
649:remains largely latent".
627:feminist literary critics
430:associationist psychology
400:Wollstonecraft and other
65:to the emerging British
219:Between 1760 and 1820,
215:Genre: the conduct book
113:Biographical background
1684:1787 non-fiction books
1145:Wollstonecraft, Mary.
1138:Wollstonecraft, Mary.
1123:Wollstonecraft, Mary.
808:and Nancy Armstrong's
741:Qtd. in Armstrong, 61.
644:, it is unlikely that
619:
584:
554:
530:
365:
256:
157:
61:that offers advice on
30:
1694:Books about education
1383:"Mary Wollstonecraft"
1360:"Mary Wollstonecraft"
614:
575:
549:
525:
443:Jean-Jacques Rousseau
350:
237:
148:
92:intellectual debt to
24:
1704:Middle class culture
1643:Percy Bysshe Shelley
1106:Wollstonecraft, Mary
380:Elements of Morality
278:Letters on Education
1699:Women and education
1460:Mary Wollstonecraft
768:Sutherland, 28; 35.
596:The Lady's Magazine
577:Mary Wollstonecraft
360:(1693), painted by
43:Mary Wollstonecraft
1714:Conduct literature
795:Sutherland, 42–43.
605:The English Review
585:
489:Catharine Macaulay
474:Education of women
402:political radicals
366:
343:Pedagogical theory
274:Catharine Macaulay
257:
158:
31:
1671:
1670:
1531:Analytical Review
1396:978-1-317-57698-3
1373:978-0-313-27909-6
1335:Wardle, Ralph M.
417:and the minister
324:Church of England
305:poem of that name
151:Rebecca Solomon's
99:Although much of
1726:
1664:(2020 sculpture)
1544:
1453:
1446:
1439:
1430:
1419:Internet Archive
1400:
1377:
1265:Sapiro, Virginia
1176:Armstrong, Nancy
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1032:Wollstonecraft,
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719:Wollstonecraft,
717:
711:
708:
702:
699:
693:
690:
487:, the historian
415:Joseph Priestley
388:(1788); and her
301:Coventry Patmore
265:Hester Chapone's
63:female education
1734:
1733:
1729:
1728:
1727:
1725:
1724:
1723:
1709:Self-help books
1674:
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1483:Mary: A Fiction
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1351:Further reading
1300:Taylor, Barbara
1172:
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1100:Modern reprints
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1075:Richardson, 26.
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992:Richardson, 27.
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927:Roger Woolhouse
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786:Sutherland, 41.
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777:Sutherland, 29.
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759:Sutherland, 26.
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659:Rights of Woman
570:
544:Mary: A Fiction
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362:Godfrey Kneller
345:
337:Michel Foucault
225:Nancy Armstrong
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59:conduct book
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1604:(publisher)
1318:Todd, Janet
1048:Taylor, 95.
1036:(1787), 78.
723:(1787), 37.
638:(1790) and
485:Hannah More
481:evangelical
457:fairy tales
201:(1790) and
1678:Categories
1653:Depictions
1639:(grandson)
1633:(daughter)
1627:(daughter)
1587:Jane Arden
1574:Her circle
1151:Janet Todd
983:Kelly, 30.
833:Kelly, 31.
407:Dissenters
352:John Locke
320:Dissenters
120:Dissenting
94:John Locke
1583:(husband)
583:(c. 1791)
581:John Opie
568:Reception
493:Mary Hays
483:moralist
427:Hartleian
395:swaddling
296:bourgeois
162:governess
132:copyright
1610:(mentor)
1557:Timeline
1201:, 2002.
669:See also
651:Thoughts
646:Thoughts
623:Thoughts
610:Thoughts
608:noticed
588:Thoughts
562:Rousseau
558:Thoughts
533:Religion
512:Thoughts
497:Thoughts
468:Thoughts
453:Thoughts
411:Thoughts
333:Thoughts
328:Thoughts
316:Thoughts
312:Thoughts
282:Thoughts
254:Thoughts
209:Thoughts
179:Overview
166:Thoughts
101:Thoughts
89:Thoughts
78:Thoughts
55:Thoughts
40:feminist
27:Thoughts
1550:General
423:Lockean
364:in 1697
245:Letters
136:guineas
1618:Family
1566:(1798)
1526:(1798)
1518:(1796)
1510:(1792)
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592:Dublin
463:Themes
285:wrote
156:(1851)
29:(1787)
1467:Works
681:Notes
448:Emile
57:is a
1391:ISBN
1368:ISBN
1341:OCLC
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845:and
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