His views of Woman are, in the main, satisfactory. In some details we my object to them, as, in all his system, there are still remains of what is arbitrary and seemingly groundless—fancies that show the marks of old habits, and a nature as yet not thoroughly leavened with the spiritual leaven. At least, so it seems to me now. I speak reverently, for I find such reason to venerate Swedenborg, from an imperfect knowledge of his mind, that I feel one more perfect might explain to me much that does not now secure my sympathy.
His idea of Woman is sufficiently large and noble to interpose no obstacle to her progress. His idea of marriage is consequently sufficient. Man and Woman share an angelic ministry; the union is of one with one, permanent and pure.
As the New Church extends its ranks, the needs of Woman must be more considered.
Quakerism also establishes Woman on a sufficient equality with Man. But, though the original thought of Quakerism is pure, its scope is too narrow, and its influence, having established a certain amount of good and made clear some truth, must, by degrees, be merged in one of wider range. [Footnote: In worship at stated periods, in daily expression, whether by word or deed, the Quakers have placed Woman on the same platform with Man. Can any one assert that they have reason to repent this?] The mind of Swedenborg appeals to the various nature of Man, and allows room for aesthetic culture and the free expression of energy.
As apostle of the new order, of the social fabric that is to rise from love, and supersede the old that was based on strife, Charles Fourier comes next, expressing, in an outward order, many facts of which Swedenborg saw the secret springs. The mind of Fourier, though grand and clear, was, in some respects, superficial. He was a stranger to the highest experiences. His eye was fixed on the outward more than the inward needs of Man. Yet he, too, was a seer of the divine order, in its musical expression, if not in its poetic soul. He has filled one department of instruction for the new era, and the harmony in action, and freedom for individual growth, he hopes, shall exist; and, if the methods he proposes should not prove the true ones, yet his fair propositions shall give many hints, and make room for the inspiration needed for such.
He, too, places Woman on an entire equality with Man, and wishes to give to one as to the other that independence which must result from intellectual and practical development.
Those who will consult him for no other reason, might do so to see how the energies of Woman may be made available in the pecuniary way. The object of Fourier was to give her the needed means of self-help, that she might dignify and unfold her life for her own happiness, and that of society. The many, now, who see their daughters liable to destitution, or vice to escape from it, may be interested to examine the means, if they have not yet soul enough to appreciate the ends he proposes.
On the opposite side of the advancing army leads the great apostle of individual culture, Goethe. Swedenborg makes organization and union the necessary results of solitary thought. Fourier, whose nature was, above all, constructive, looked to them too exclusively. Better institutions, he thought, will make better men. Goethe expressed, in every way, the other side. If one man could present better forms, the rest could not use them till ripe for them.
Fourier says, As the institutions, so the men! All follies are excusable and natural under bad institutions.
Goethe thinks, As the man, so the institutions! There is no excuse for ignorance and folly. A man can grow in any place, if he will.