Woman in the Nineteenth Century

True harmony with others, Fuller asserts, is only possible when a soul is first in harmony with itself. This inner strength allows individuals, and by extension, societies, to avoid the distractions and imbalances that come from relying too heavily on external relationships. For Fuller, celibacy, whether voluntary or circumstantial, becomes a valuable path to self-reliance and personal growth, particularly in a time when traditional relationships and institutions are in flux.

Fuller encourages women to find their inner strength and stop relying on men for guidance. She advocates for women to forge their own paths, drawing inspiration from truth and personal conviction, much like the Indigenous American woman who dedicated herself to the sun. Men, too, are bound by outdated habits, and while some demonstrate poetic sensibilities toward their daughters and sisters, they often fail to grasp the potential of women. Women must, therefore, step back, explore their own nature, and emerge with a renewed sense of self, able to transform the world around them from a place of inner fullness.

Fuller highlights three male thinkers—Emanuel Swedenborg, Charles Fourier, and Johann Wolfgang von Goethe—who, in different ways, advocate for the full and free development of women. Swedenborg, with his views on spiritual marriage, provides a framework for equality between men and women. Fourier offers practical and societal models that promote women’s independence and participation in economic life. Goethe, through his nuanced depictions of women in his works, presents women as individuals with self-subsistence and freedom, aiming to elevate human experience through inner development and wisdom.

Fuller shows that several women have already started paving the way for the improvement of their sex. Miss Edgeworth, for instance, promoted practical virtues like truth, honor, and contempt for falsehood, emphasizing the cultivation of independent judgment and study. Though not poetic, Edgeworth’s recommendations for character development apply equally to men and women, fitting them for any role in life.

Fuller mentions Mrs. Jameson, a talented yet sentimental writer whose work contains valuable insights into female characters, particularly in her analysis of women in Shakespeare’s plays and criticism of the treatment of women as commodities. Fuller praises Jameson for courageously addressing the degradation of women, especially those who are forced into lives of sexual exploitation due to societal double standards. Fuller shows Jameson’s strong stance on these issues is noteworthy, as it directly challenges the complicity of men and the social norms that perpetuate women’s suffering.

Fuller urges women, particularly American women, to resist vanity and the false pleasures of conquest. She encourages them to focus on truth, inner purity, and higher love. She also calls for empathy and action toward women in degraded conditions, suggesting that those with privilege should offer compassion, guidance, and support to uplift those who have been marginalized. This outreach, she argues, can help prevent the cycle of exploitation and foster a better future for all women.

Continuing her exploration of women’s roles and the deep-seated societal issues contributing to their oppression, Fuller addresses how some women, driven by vanity, are easily led astray and how this weakness reflects a broader societal degradation. However, she points out that men are equally, if not more, culpable for the exploitation of women, especially when their brute passions lead to the degradation of women on a large scale. Fuller emphasizes that while society expects women to uphold virtue, it permits, and even excuses, men’s vices, especially in marriage.

She highlights reformers, such as Mrs. Child, who defend women’s dignity and challenge societal double standards, and she acknowledges French writers, like Eugene Sue and George Sand, who, despite some inconsistencies, advocate for a deeper understanding of women’s struggles. Fuller critiques the traditional view that places the burden of moral reform on women while men are excused from accountability.

Then, Fuller calls for a radical shift in how women and men approach morality, marriage, and relationships. She rejects the notion that men are incapable of virtue and calls for a new kind of relationship based on mutual purity and respect. By envisioning a future where both sexes adhere to the same moral standards, she hopes to pave the way for a more equitable and harmonious society.

Fuller discusses the “sad lot” of women, who are expected to suppress their aspirations for true happiness and instead focus on resigning themselves to domestic life. She critiques the societal belief that women are born solely for men, which forces them to live in dissimulation, hiding their true feelings and desires. Referencing cultural depictions, such as the Paraguayan mother lamenting the birth of a daughter, she highlights how women’s lives are seen as fraught with suffering compared to men’s.

Fuller challenges these views, encouraging women to demand heroism and moral superiority from men rather than accepting their degraded role in society. She criticizes the common notion that women are primarily valued for their ability to marry and urges women to seek greater independence, whether through celibacy or self-improvement. She also praises figures like Miss Sedgwick, who advocates for women’s intellectual and moral growth and speaks on the importance of physical well-being for a balanced life.

Fuller calls for societal change, noting positive shifts such as increased focus on women’s health and autonomy. She concludes by encouraging women to be self-sufficient and to rise above the expectations placed upon them by men. Ultimately, she envisions a world where women can claim their true power and potential, contributing to a society where equality and harmony between the sexes are realized.