For true modesty—which is only that purity of thought which is characteristic of cultivated minds—she substitutes the coquettish affectations which are to draw the lover on while seemingly rejecting him. The insincerity of these principles of daily conduct tend to develop in the female mind that cunning which Rousseau calls natural and accordingly recommends! For a woman to show her actual feelings is to be guilty of the most flagrant breach of modesty.
Where writers have granted to man the monopoly of reason, they have given to woman as a substitute that which is delicately termed "sensibility", but is in reality nothing but a morbid sort of sensuality, the consequence of devouring novels which have the effect of inflaming the senses, and the only antidote to which is healthy exercise.
Mary Wollstonecraft, like the Bluestocking moralists, regarded the quality of sensibility with favour only when regulated by Reason. In her enjoyment of the beauty of natural scenery, according to her own analysis, it is her very reason which "obliged her to permit her feelings to be her criterion." (Letters from Sweden). But it was one of her chief contentions that far too much stress was laid on the cultivation of that kind of sensibility in women which in its very exaggeratedness leads to the worst excesses of sentimentalism. The eighteenth century interpretation of the term "sensibility" with its concomitant absurdities awakened in her feelings of intense disgust. All Rousseau's errors in her opinion arose from its source. To indulge his feelings, and not to imbibe moral strength at the fountain of Nature, or to satisfy a thirst for scientific investigation, he sought for solitude when meditating the rapturous but dangerous love-scenes of the Nouvelle Héloise. No doubt these scenes were in her mind when she wrote: "Love such as the glowing pen of genius has traced, exists not, or only resides in those exalted, fervid imaginations that have sketched such dangerous pictures." She only sees in them "sheer sensuality under a sentimental veil." The sentimentalists who, like Richardson and Rousseau, laid bare the play of the human passions to a reading public consisting almost entirely of women, whose minds were not sufficiently occupied to keep their imagination within bounds, "set fire to a house for the sake of making the pumps play."
Morbid sensibility, in its exaggerated tenderness over insignificant trifles and corresponding indifference to real social evils, excludes from the mind all sense of moral duty.
Two writers of Mary Wollstonecraft's time had shown a more than usual narrowness of views. They were the Rev. Dr. James Fordyce, author of a number of sermons addressed to women, and Dr. Gregory, who had written a "Legacy to his Daughters." The former proceeded from the propositions which had formed the basis of Rousseau's argument. He is so thoroughly convinced of the all-round superiority of man, that he assumes the natural folly of woman to be the cause of all matrimonial differences. He feels sure that women who behave to their husbands with "respectful observance", studying their humours and overlooking their mistakes, submitting to their opinion, passing by little instances of unevenness, caprice or fashion, and relieving their anxieties will find their homes "the abode of domestic bliss."
Fordyce held the principal charm of women to be a sickly sort of delicacy which, as it flatters the vanity of the male, is not wholly without effect even in our days, in spite of all Mrs. Fawcett may say to the contrary. Men of sensibility, he says, "desire in every woman soft features and a flowing voice, a form not robust, and demeanour delicate and gentle." This hint could only have the effect of making women more insipid than even Rousseau's Sophie, who at least after her marriage shared her husband's outdoor exercise. But the worst part of Fordyce's argument is that passage in which he advises young women to remember that the devout attitude of pious recollection (in prayer) is most likely to conquer a man's heart. When a clergyman thus by well-meant advice perverts his flock, what are we to expect from the grosser bulk of mankind!
As Mary Wollstonecraft justly points out, there is about these sermons, for all their sentimental posing and bombastic phrasing, a certain sneaking voluptuousness which would strike a modern woman as most insulting; a confident tone of proprietorship which could not fail to stimulate any woman of independent temper into revolt. Mrs. Rauschenbusch points out that Dr. Fordyce was acting in accordance with the tendencies of the Church in advocating that meekness and bearing of injuries without retaliation which are taught by the Gospel.
What particularly galled Mary was the hypocritical prostration of men before woman's charms, that mock politeness which seemed to her the most cruel proof of the degradation of her sex. The description of women by Fordyce as "smiling, fair innocents", and the frequent use of terms like "fair defects", "amiable weakness", etc. where women were concerned, sounded to her as an insult.
In Gregory's "Legacy to his Daughters" the case was slightly different. The author was an affectionate father, whose anxiety to shield his motherless girls induced him to become an author. That an honest, well-intentioned man like he should be capable of writing such trash makes us realise the hopelessness of Mary's task. He openly recommends dissimulation. For a woman to show what she feels must be termed indelicate. A girl should be careful to hide her gaiety of heart, "lest the men who beheld her might either suppose that she was not entirely dependent on their protection for her safety, or else entertain dark suspicions as to her modesty." In the lives of the poor Gregory girls Mrs. Grundy was omnipotent!
Unreserved praise, on the contrary, is bestowed upon Mrs. Catherine Macaulay's "Letters on Education with Observations on Religion and Metaphysical Subjects", which had appeared in 1790, shortly before their author's death. Mrs. Macaulay had been among the opponents of Burke in a vindication of a French government which owed its authority to the will of a majority; and also in matters educational her views coincided with those of Mary Wollstonecraft. She believed in co-education up to a certain age, which has the obvious advantage of making the daily intercourse between people of different sexes less strained and more natural not only in early youth, but also later in life, when the relations between the sexes ought to be based upon mutual appreciation and esteem. Like Mary Wollstonecraft, she protested against what she called "the absurd notion of a sexual excellence", which not only excluded the female sex from every political right, but left them hardly a civil right to save them from the grossest injuries. It was an unlucky circumstance indeed that the only woman who might have granted Mary the full support of her reputation as the author of a very successful work on the "History of England from the Accession of James the First to that of the Brunswick Line" should have been removed by death at a time when that support might have been of so much value to one who felt forsaken by the majority of her own sex.[47]