Enlightenment and Women

Enlightenment Philosophers and Equality for Women

Enlightenment philosophers raised the issue of equality between women and men, particularly in regards to access to education. Their interest in this issue emerged due to their high regard for knowledge, and criticism of superstition, bigotry, and irrationality, which they saw as hampering the maturation of human societies. This initial motivation meant that the Enlightenment philosopher’s focus remained on women’s rights to education, and did not extend to an interest in the conventional construction of gender roles. Women’s access to education was ultimately promoted by these philosophers in order to further fulfil their existing domestic responsibilities. They did not challenge the eighteenth century understanding of women, which was based primarily on natural physical differences, and extended into psychological labels of weakness and irrationality, in contrast to men.


It is pertinent to reflect on why the Enlightenment philosophers valued equality of access to education. In placing political liberalism and reason as a means to obtain greater knowledge of society and nature as central to their discourse, Enlightenment philosophers inevitably came to contemplate the role of women. Ignorance, bigotry, domination of clergy, theological dogma and superstition were predominant features of the established status quo, and resulted in social injustice, according to the Enlightenment philosophers. They argued for the emancipation of mankind (sic) through knowledge, science, and education[1]. Here the ideas of equality and education can be seen to be naturally interconnected.

Some fundamental contradictions emerge, however, when their concept of equality is taken further. Daniel Defoe’s article, (On) The Education Of Women clearly illustrates these contradictions. His and other Enlightenment philosophers understanding of women remains significantly influenced by the traditional view of women, which was ultimately subjugating and condescending. He says, “I cannot think that God Almighty ever made them [women] so delicate, so glorious creatures; and furnished them with such charms, so agreeable and so delightful to mankind […] to be only Stewards of our Houses, Cooks, and Slaves.”[2] Defoe does not seem to recognise the irony inherent in his own analysis. On the one hand, he advocates for a radical contextual change, and on the other he continued to maintain a fundamentally patriarchal and limited view of women, for example in his reference to them as delicate and charming creatures. Furthermore, Defoe and other Enlightenment philosophers typically outlined a type of education for women that fitted within their current domestic role. For instance, Defoe suggested that women be taught singing and painting in particularly, which can be associated with the model of desirable mother- and women-hood of that period[3]. The incongruity within this argument has resulted in various criticisms as to whether the Enlightenment philosophers were ultimately feminist or antifeminist.[4] As their understanding of women shared aspects with the conservative view, Enlightenment philosophers could be interpreted as perpetuating status quo values. It seems fairer to say, however, that these contradictions reflect the shifting values and perceptions that Enlightenment philosophers were grappling with at the time, tied up as they were with the traditions that they contested. To call philosophers of the Enlightenment period feminist or antifeminist is therefore anachronistic labelling.

The notion of women’s equal right to education was relentlessly promoted by the Enlightenment philosophers, and can be seen as a significant but limited advance in the issue of equality for women. The Enlightenment philosophers’ interest in this issue resulted from their belief in political liberalism and criticism of the existing social structures, but remained entrenched within a predominant male perspective and position of privilege. Despite these contradictions, Enlightenment philosophers did make possible the redefinition of equality in relation to gender roles in the next period.


[1] Roy Porter, The Enlightenment, Palgrave, New York, 2001, 5.
[2] Daniel Defoe, (On) The Education of Women 1719, Internet Modern History Sourcebook, http://www.fordham.edu/HALSALL/mod/1719defoe-women.html, retrieved 24 March 2006.
[3] Richard Hooker, Women: Communities, Economic and Opportunities, The European Enlightenment, http://www.wsu.edu/~dee/ENLIGHT/ENLIGHT.HTM, retrieved 25 March 2006.
[4] Blandine L. McLaughlin, ‘Diderot and Women’ in Samia I. Spencer (ed), French Women and The Age of Enlightenment, Indiana University Press, Bloomington, 1984, 269-308.

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Bibliography

Defoe, Daniel, (On) The Education of Women 1719, Internet Modern History Sourcebook, http://www.fordham.edu/HALSALL/mod/1719defoe-women.html, retrieved 24 March 2006.

Hooker, Richard, Women: Communities, Economic and Opportunities, The European Enlightenment, http://www.wsu.edu/~dee/ENLIGHT/ENLIGHT.HTM, retrieved 25 March 2006.

McLaughlin. L, Blandine, ‘Diderot and Women’ in Samia I. Spencer (ed), French Women and The Age of Enlightenment, Indiana University Press, Bloomington, 1984, 269-308.

Roy Porter, The Enlightenment, Palgrave, New York, 2001.