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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 1998.4
- 수록면
- 29 - 61 (33page)
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Today Mary Wollstonecraft is chiefly known as the author of the Vindication of the Rights of Woman, which is generally considered to be the cornerstone of modem feminism. Unlike her famous male associates in the Johnson Circle, she is better known for her short, tragic, and unconventional life than for her literary achievements, and discussions of her work is largely confined to her feminist ideas, and even that had been impossible for nearly two hundred years because of the odium her biography, published by her admiring husband William Godwin almost immediately after her death, threw on her reputation.
One of the many things she dealt with and we have to recover is her reactions to the French Revolution, the subject that electrified her generation. After several years of fast growth and self-transformation from a tight-laced champion for female education and efficient reviewer for Analytical Review into a passionate and systematic social thinker, she takes on the question of French Revolution and uses it as a lever to raise various questions concerning the status of women, society, and the future of humanity. Curiously, though, behind her logical, reasonable, and relentlessly intelligent facade lies a seemingly incomprehensible ambiguity and contradiction, a woman tom between the claims of reason and sensibility, and this duality seems to diminish the power and authenticity of her political and literary works also.
Many Wollstonecraft scholars, puzzled and embarrassed by this rift in her life and work, have tried to explain it away, and one of them, S. M. Conger, locates its cause in the language of sensibility that was prevalent at the time. I think the problem rather arises from her desire to keep both the 18th-century belief in reason and the Romantic faith in the power of sensibility and imagination. As a faithful disciple of the encyclopedistes and precursor of Romanticism, she lived out the tragic rift between these two contradictory forces of human mind, and it got itself carried into her work.
Many of her political ideas are based on her faith in the ethical and social potential of reason: her confidence in the goodness of man; her teleological conception of the future of humanity directed by the unerring guide of reason and quickened by the enlightening influence of knowledge and printing; and most importantly, her insistence that men and women share the same rights and responsibilities because they are both possessed of reason and immortal soul. These rationalistic ideas dominate her discussions of ancient history, the French, the Revolution, the Reign of Terror, and the republican domesticity.
The French Revolution inspired high hopes for many European intellectuals, and the passionate Wollstonecraft didn't hesitate to give up her life in England and cast her lot with the enthusiastic and adventurous expatriates in Paris. She, for one, hoped that the Revolution would foster the education and liberation of women who were at that time little more than "domestic, breeding animals." However, it turned out that the political revolution didn't necessarily lead to a revolution at home or in human mind; the state and status of women didn't get better much after the revolution, and many women leaders who played a significant role in the Revolution were arrested and guillotined by the Jacobins. Wollstonecraft, who opted to cover only the year of 1789 in her history of the Revolution to vindicate its basic principles, had to witness the separation of political radicalism and feminist cause; the two didn't necessarily entail each other as she had hoped and argued.
Many works on political and feminist issues of the period argued for the individual actions and private enlightenments; Wollstonecraft thinks individuals, however moral and politically advanced they may be, cannot live a life based on the principles of reason and refined sensibility unless the whole community is just and enlightened, and that is why she calls for social change and universal education. For her, the personal is the political, and the reverse is also true. Wollstonecraft's life and work are riddled with paradoxes and contradictions because of her insistence on the harmonious amalgamation of two conflicting principles of reason and sensibility, but as long as one or the other doesn't disappear from the horizon of human mind, the problem will persist and so will the records of her balancing acts.
One of the many things she dealt with and we have to recover is her reactions to the French Revolution, the subject that electrified her generation. After several years of fast growth and self-transformation from a tight-laced champion for female education and efficient reviewer for Analytical Review into a passionate and systematic social thinker, she takes on the question of French Revolution and uses it as a lever to raise various questions concerning the status of women, society, and the future of humanity. Curiously, though, behind her logical, reasonable, and relentlessly intelligent facade lies a seemingly incomprehensible ambiguity and contradiction, a woman tom between the claims of reason and sensibility, and this duality seems to diminish the power and authenticity of her political and literary works also.
Many Wollstonecraft scholars, puzzled and embarrassed by this rift in her life and work, have tried to explain it away, and one of them, S. M. Conger, locates its cause in the language of sensibility that was prevalent at the time. I think the problem rather arises from her desire to keep both the 18th-century belief in reason and the Romantic faith in the power of sensibility and imagination. As a faithful disciple of the encyclopedistes and precursor of Romanticism, she lived out the tragic rift between these two contradictory forces of human mind, and it got itself carried into her work.
Many of her political ideas are based on her faith in the ethical and social potential of reason: her confidence in the goodness of man; her teleological conception of the future of humanity directed by the unerring guide of reason and quickened by the enlightening influence of knowledge and printing; and most importantly, her insistence that men and women share the same rights and responsibilities because they are both possessed of reason and immortal soul. These rationalistic ideas dominate her discussions of ancient history, the French, the Revolution, the Reign of Terror, and the republican domesticity.
The French Revolution inspired high hopes for many European intellectuals, and the passionate Wollstonecraft didn't hesitate to give up her life in England and cast her lot with the enthusiastic and adventurous expatriates in Paris. She, for one, hoped that the Revolution would foster the education and liberation of women who were at that time little more than "domestic, breeding animals." However, it turned out that the political revolution didn't necessarily lead to a revolution at home or in human mind; the state and status of women didn't get better much after the revolution, and many women leaders who played a significant role in the Revolution were arrested and guillotined by the Jacobins. Wollstonecraft, who opted to cover only the year of 1789 in her history of the Revolution to vindicate its basic principles, had to witness the separation of political radicalism and feminist cause; the two didn't necessarily entail each other as she had hoped and argued.
Many works on political and feminist issues of the period argued for the individual actions and private enlightenments; Wollstonecraft thinks individuals, however moral and politically advanced they may be, cannot live a life based on the principles of reason and refined sensibility unless the whole community is just and enlightened, and that is why she calls for social change and universal education. For her, the personal is the political, and the reverse is also true. Wollstonecraft's life and work are riddled with paradoxes and contradictions because of her insistence on the harmonious amalgamation of two conflicting principles of reason and sensibility, but as long as one or the other doesn't disappear from the horizon of human mind, the problem will persist and so will the records of her balancing acts.
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