enies any fundamental difference in character between the sexes, attributing women's weaknesses to faulty education and social position. Wollstonecraft repeats and develops almost every point of her work.
Like many English intellectuals, Wollstonecraft watched the French Revolution with interest, anticipating that the great social experiment would one day reach her shore. The Revolution "must have seemed like a happy fusion of all she had been taught to respect by her sage London friends, and all that she cherished by nature".And so she, like many of her countrymen, looked hopefully to France as the great proving-ground."13 She espouses the cause of freedom in her Vindication of the Rights of Men, written in reply to Edmund Burke's Reflections on the Revolution in France. She digresses occasionally in this work, criticizing the effects of wealth and rank and chiding Burke for his fondness for waifishness and weakness in women.
In her previous work, Wollstonecraft had shown an interest in women's status without directly addressing the matter. According to her husband William Godwin, she spent only six weeks in actual composition, but she had been developing the ideas for Rights of Woman all her life. She found that most writers showed either outright disdain or condescending praise of women's weakness. The immediate cause of Rights of Woman was Talleyrand's Report on Public Institution, an outline of the projected plan of national education under a new French constitution. Talleyrand declared that girls should be educated with boys only until the age of eight. Wollstonecraft prefaces her book with a letter to Talleyrand which urges him and his compatriots not to deny women their rights.13
Wollstonecraft seeks to find a rational explanation for the state of her sex. She questions whether women are really created for the pleasure of men:
[T]hough the cry of irreligion, or even atheism, be raised against, I will simply declare, that were an angel from heaven to tell me that Moses's beautiful, poetical cosmogony, and the account of the fall of man, were literally true, I could not believe what my reason told me was derogatory to the character of the Supreme Being.14
She discovers the only reason for women's state is their lack of education. In Chapter V she attacks several writers, especially Rousseau, who had written poor accounts of women. Wollstonecraft cites and comments on long passages from Emile. She is not unaware of Rousseau's relationships with women. In her chapter "On National Education," she states:
Who ever drew a more exalted female character than Rousseau? Though in the lump he constantly endeavoured to degrade the sex. And why was he thus anxious? Truly to justify to himself the affection which weakness and virtue had made him cherish for that fool Theresa. He could not raise her to the common level of her sex; and therefore he labored to bring woman down to hers. He found her a convenient humble companion, and pride made him determine to find some superiour virtues in the being whom he chose to live with; but did not her conduct during his life, and after his death, clearly show how grossly he was mistaken who called her a celestial innocent.15
She treats his description of Sophie with smug indignation, as when Rousseau describes Sophie's garb, "simple as it seems, was only put in its proper order to be taken to pieces by the imagination." To this she retorts, "Is this modesty? Is this a preparation for immortality?"16 She correctly accuses Rousseau of depicting not a wife and sensible mother, but a pleasing mistress.
Getting to the heart of Rousseau's error, she determines:
Men have superior strength of body, but were it not for mistaken notions of beauty, women would acquire sufficient to enable them to earn their own subsistence, the true definition of independence". Let us then, by being allowed to take the same exercise as boys, not only during infancy, but youth, arrive at perfection of boys, that we may know how far the natural superiority of man extends.17
She cautions that she has no desire to breed