ty. 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 po