n Jean Jacques the empire of a nurse over her charge."5 Certainly Levasseur had some influence in Rousseau's concept of the ideal woman.
Rousseau primarily claimed that "[n]ature has created man happy and good, but society depraves him and makes him miserable."6 In the eighteenth century, morality took on a new meaning founded on the natural goodness of man. Happiness became a right supplanting the idea of duty. Sensual delights were natural and therefore rational. All of Rousseau's educational theories derive from his attempt to preserve nature's pure state. His concept of negative education allowed a child to discover for himself and to be punished by the nature he sought to defy. The tutor must not try to reason with the child or show authority. Books would not be forced on the child; at twelve Emile would hardly know what to do with a book. Positive education, or direct instruction, would only begin at approximately the age of adulthood, and then the studies would be based on the student's natural curiosity. Rousseau stressed utility, the need for teaching things with practical applications.
This concept of negative education as applicable to women was totally inconceivable to Rousseau. He viewed women's options as entirely limited to the roles of wife and mother. What need would there be to allow her to determine for herself when nature had already physiologically dictated her destiny? His scheme for Emile was radical; his scheme for Sophie was not radical enough. Rousseau demanded a reversion to primitivism in the education of women, offering minimal vocational training while insisting on her inability to reason and her inferiority to man. "A woman's education must be planned in relation to man".[S]he will always be in subjection to a man"and she will never be free to set her own opinion above his."7 He stresses freedom of movement and physical exertion for Emile, asserting that weak bodies contain weak minds. At the same time he discourages Sophie from too much physical activity and uses her weakness as another proof of her inferiority. "The object of that cultivation is different. In the one sex it is the development of corporeal powers; in the other, that of personal charms," Rousseau asserts.8
Emile is not instructed in religious matters until he reaches adulthood. He has a natural sense of morality "from reason tempered by the heart."9 Presumably woman cannot reason, so she cannot maintain a state of morality, and must be guarded by men throughout her life. Rousseau proposes that Sophie must be made to love virtue, although she will never understand theological rationale for living uprightly. She must be made to feel subject to society's opinions of her. In fact, Sophie fails at this. In the fragmentary sequel to Emile, Les Solitaires, Rousseau tells of the infidelity of Sophie who had been "educated" to be Emile's ideal wife. Mary Wollstonecraft makes no mention of this book and probably never read it, but she would make the right assumptions about the likelihood of Sophie's fidelity.
Helen Misenheimer points out in Rousseau on the Education of Women that Rousseau leaves off the sexual education of Emile in describing Sophie. In fact, she is his sexual identity. Rousseau considers a man's union with a woman a debasement of his nature. While insisting on the importance of motherhood, he stumbles on women's role as mothers. In addressing mothers in Book I of Emile, he acknowledges their primacy in the education of youth. By denying women the ability to reason he denies them the ability to raise children, which Mary Wollstonecraft later attempts to prove.
Francis Gribble proposes, "Contemporary critics contended that Jean Jacques did not mean a word that he said; the difficulty of the modern critic is to discover that he ever said anything at all which he did not immediately afterwards contradict."10 When accosted by a father who informed him he was using the Emile method to raise his son, Rousseau replied that he was sorry for him but even sorrier for his son.11 Certainly he contradicts himself in Chapter V of 