CHAPTER 6.

by Mary Wollstonecraft

　　THE EFFECT WHICH AN EARLY ASSOCIATION OF IDEAS HAS UPON THECHARACTER.Educated in the enervating style recommended by the writers on whomI have been animadverting; and not having a chance, from theirsubordinate state in society, to recover their lost ground, is itsurprising that women every where appear a defect in nature? Is itsurprising, when we consider what a determinate effect an earlyassociation of ideas has on the character, that they neglect theirunderstandings, and turn all their attention to their persons?

　　The great advantages which naturally result from storing the mindwith knowledge, are obvious from the following considerations. Theassociation of our ideas is either habitual or instantaneous; andthe latter mode seems rather to depend on the original temperatureof the mind than on the will. When the ideas, and matters of fact,are once taken in, they lie by for use, till some fortuitouscircumstance makes the information dart into the mind withillustrative force, that has been received at very differentperiods of our lives. Like the lightning's flash are manyrecollections; one idea assimilating and explaining another, withastonishing rapidity. I do not now allude to that quick perceptionof truth, which is so intuitive that it baffles research, and makesus at a loss to determine whether it is reminiscence orratiocination, lost sight of in its celerity, that opens the darkcloud. Over those instantaneous associations we have little power;for when the mind is once enlarged by excursive flights, orprofound reflection, the raw materials, will, in some degree,arrange themselves. The understanding, it is true, may keep usfrom going out of drawing when we group our thoughts, or transcribefrom the imagination the warm sketches of fancy; but the animalspirits, the individual character give the colouring. Over thissubtile electric fluid,* how little power do we possess, and overit how little power can reason obtain! These fine intractablespirits appear to be the essence of genius, and beaming in itseagle eye, produce in the most eminent degree the happy energy ofassociating thoughts that surprise, delight, and instruct. Theseare the glowing minds that concentrate pictures for theirfellow-creatures; forcing them to view with interest the objectsreflected from the impassioned imagination, which they passed overin nature.

　　(*Footnote. I have sometimes, when inclined to laugh atmaterialists, asked whether, as the most powerful effects in natureare apparently produced by fluids, the magnetic, etc. the passionsmight not be fine volatile fluids that embraced humanity, keepingthe more refractory elementary parts together—or whether they weresimply a liquid fire that pervaded the more sluggish materialsgiving them life and heat?)

　　I must be allowed to explain myself. The generality of peoplecannot see or feel poetically, they want fancy, and therefore flyfrom solitude in search of sensible objects; but when an authorlends them his eyes, they can see as he saw, and be amused byimages they could not select, though lying before them.

　　Education thus only supplies the man of genius with knowledge togive variety and contrast to his associations; but there is anhabitual association of ideas, that grows "with our growth," whichhas a great effect on the moral character of mankind; and by whicha turn is given to the mind, that commonly remains throughout life.So ductile is the understanding, and yet so stubborn, that theassociations which depend on adventitious circumstances, during theperiod that the body takes to arrive at maturity, can seldom bedisentangled by reason. One idea calls up another, its oldassociate, and memory, faithful to the first impressions,particularly when the intellectual powers are not employed to coolour sensations, retraces them with mechanical exactness.

　　This habitual slavery, to first impressions, has a more banefuleffect on the female than the male character, because business andother dry employments of the understanding, tend to deaden thefeelings and break associations that do violence to reason. Butfemales, who are made women of when they are mere children, andbrought back to childhood when they ought to leave the go-cartforever, have not sufficient strength of mind to efface thesuperinductions of art that have smothered nature.

　　Every thing that they see or hear serves to fix impressions, callforth emotions, and associate ideas, that give a sexual characterto the mind. False notions of beauty and delicacy stop the growthof their limbs and produce a sickly soreness, rather than delicacyof organs; and thus weakened by being employed in unfolding insteadof examining the first associations, forced on them by everysurrounding object, how can they attain the vigour necessary toenable them to throw off their factitious character?—where findstrength to recur to reason and rise superior to a system ofoppression, that blasts the fair promises of spring? This cruelassociation of ideas, which every thing conspires to twist into alltheir habits of thinking, or, to speak with more precision, offeeling, receives new force when they begin to act a little forthemselves; for they then perceive, that it is only through theiraddress to excite emotions in men, that pleasure and power are tobe obtained. Besides, all the books professedly written for theirinstruction, which make the first impression on their minds, allinculcate the same opinions. Educated in worse than Egyptianbondage, it is unreasonable, as well as cruel, to upbraid them withfaults that can scarcely be avoided, unless a degree of nativevigour be supposed, that falls to the lot of very few amongstmankind.

　　For instance, the severest sarcasms have been levelled against thesex, and they have been ridiculed for repeating "a set of phraseslearnt by rote," when nothing could be more natural, consideringthe education they receive, and that their "highest praise is toobey, unargued"—the will of man. If they are not allowed to havereason sufficient to govern their own conduct—why, all theylearn—must be learned by rote! And when all their ingenuity iscalled forth to adjust their dress, "a passion for a scarlet coat,"is so natural, that it never surprised me; and, allowing Pope'ssummary of their character to be just, "that every woman is atheart a rake," why should they be bitterly censured for seeking acongenial mind, and preferring a rake to a man of sense?

　　Rakes know how to work on their sensibility, whilst the modestmerit of reasonable men has, of course, less effect on theirfeelings, and they cannot reach the heart by the way of theunderstanding, because they have few sentiments in common.

　　It seems a little absurd to expect women to be more reasonable thanmen in their LIKINGS, and still to deny them the uncontroled use ofreason. When do men FALL IN LOVE with sense? When do they, withtheir superior powers and advantages, turn from the person to themind? And how can they then expect women, who are only taught toobserve behaviour, and acquire manners rather than morals, todespise what they have been all their lives labouring to attain?Where are they suddenly to find judgment enough to weigh patientlythe sense of an awkward virtuous man, when his manners, of whichthey are made critical judges, are rebuffing, and his conversationcold and dull, because it does not consist of pretty repartees, orwell-turned compliments? In order to admire or esteem any thingfor a continuance, we must, at least, have our curiosity excited byknowing, in some degree, what we admire; for we are unable toestimate the value of qualities and virtues above ourcomprehension. Such a respect, when it is felt, may be verysublime; and the confused consciousness of humility may render thedependent creature an interesting object, in some points of view;but human love must have grosser ingredients; and the person verynaturally will come in for its share—and, an ample share it mostlyhas!

　　Love is, in a great degree, an arbitrary passion, and will reignlike some other stalking mischiefs, by its own authority, withoutdeigning to reason; and it may also be easily distinguished fromesteem, the foundation of friendship, because it is often excitedby evanescent beauties and graces, though to give an energy to thesentiment something more solid must deepen their impression and setthe imagination to work, to make the most fair— the first good.

　　Common passions are excited by common qualities. Men look forbeauty and the simper of good humoured docility: women arecaptivated by easy manners: a gentleman-like man seldom fails toplease them, and their thirsty ears eagerly drink the insinuatingnothings of politeness, whilst they turn from the unintelligiblesounds of the charmer—reason, charm he never so wisely. Withrespect to superficial accomplishments, the rake certainly has theadvantage; and of these, females can form an opinion, for it istheir own ground. Rendered gay and giddy by the whole tenor oftheir lives, the very aspect of wisdom, or the severe graces ofvirtue must have a lugubrious appearance to them; and produce akind of restraint from which they and love, sportive child,naturally revolt. Without taste, excepting of the lighter kind,for taste is the offspring of judgment, how can they discover, thattrue beauty and grace must arise from the play of the mind? and howcan they be expected to relish in a lover what they do not, or veryimperfectly, possess themselves? The sympathy that unites hearts,and invites to confidence, in them is so very faint, that it cannottake fire, and thus mount to passion. No, I repeat it, the lovecherished by such minds, must have grosser fuel!

　　The inference is obvious; till women are led to exercise theirunderstandings, they should not be satirized for their attachmentto rakes; nor even for being rakes at heart, when it appears to bethe inevitable consequence of their education. They who live toplease must find their enjoyments, their happiness, in pleasure!It is a trite, yet true remark, that we never do any thing well,unless we love it for its own sake.

　　Supposing, however, for a moment, that women were, in some futurerevolution of time, to become, what I sincerely wish them to be,even love would acquire more serious dignity, and be purified inits own fires; and virtue giving true delicacy to their affections,they would turn with disgust from a rake. Reasoning then, as wellas feeling, the only province of woman, at present, they mighteasily guard against exterior graces, and quickly learn to despisethe sensibility that had been excited and hackneyed in the ways ofwomen, whose trade was vice; and allurement's wanton airs. Theywould recollect that the flame, (one must use appropriateexpressions,) which they wished to light up, had been exhausted bylust, and that the sated appetite, losing all relish for pure andsimple pleasures, could only be roused by licentious arts ofvariety. What satisfaction could a woman of delicacy promiseherself in a union with such a man, when the very artlessness ofher affection might appear insipid? Thus does Dryden describe thesituation:

　　"Where love is duty on the female side,

　　On theirs mere sensual gust, and sought with surly pride."

　　But one grand truth women have yet to learn, though much it importsthem to act accordingly. In the choice of a husband they shouldnot be led astray by the qualities of a lover—for a lover thehusband, even supposing him to be wise and virtuous, cannot longremain.

　　Were women more rationally educated, could they take a morecomprehensive view of things, they would be contented to love butonce in their lives; and after marriage calmly let passion subsideinto friendship—into that tender intimacy, which is the bestrefuge from care; yet is built on such pure, still affections, thatidle jealousies would not be allowed to disturb the discharge ofthe sober duties of life, nor to engross the thoughts that ought tobe otherwise employed. This is a state in which many men live; butfew, very few women. And the difference may easily be accountedfor, without recurring to a sexual character. Men, for whom we aretold women are made, have too much occupied the thoughts of women;and this association has so entangled love, with all their motivesof action; and, to harp a little on an old string, having beensolely employed either to prepare themselves to excite love, oractually putting their lessons in practice, they cannot livewithout love. But, when a sense of duty, or fear of shame, obligesthem to restrain this pampered desire of pleasing beyond certainlengths, too far for delicacy, it is true, though far fromcriminality, they obstinately determine to love, I speak of theirpassion, their husbands to the end of the chapter—and then actingthe part which they foolishly exacted from their lovers, theybecome abject wooers, and fond slaves.

　　Men of wit and fancy are often rakes; and fancy is the food oflove. Such men will inspire passion. Half the sex, in its presentinfantine state, would pine for a Lovelace; a man so witty, sograceful, and so valiant; and can they DESERVE blame for actingaccording to principles so constantly inculcated? They want alover and protector: and behold him kneeling before them—braveryprostrate to beauty! The virtues of a husband are thus thrown bylove into the background, and gay hopes, or lively emotions, banishreflection till the day of reckoning comes; and come it surelywill, to turn the sprightly lover into a surly suspicious tyrant,who contemptuously insults the very weakness he fostered. Or,supposing the rake reformed, he cannot quickly get rid of oldhabits. When a man of abilities is first carried away by hispassions, it is necessary that sentiment and taste varnish theenormities of vice, and give a zest to brutal indulgences: but whenthe gloss of novelty is worn off, and pleasure palls upon thesense, lasciviousness becomes barefaced, and enjoyment only thedesperate effort of weakness flying from reflection as from alegion of devils. Oh! virtue, thou art not an empty name! Allthat life can give— thou givest!

　　If much comfort cannot be expected from the friendship of areformed rake of superior abilities, what is the consequence whenhe lacketh sense, as well as principles? Verily misery in its mosthideous shape. When the habits of weak people are consolidated bytime, a reformation is barely possible; and actually makes thebeings miserable who have not sufficient mind to be amused byinnocent pleasure; like the tradesman who retires from the hurry ofbusiness, nature presents to them only a universal blank; and therestless thoughts prey on the damped spirits. Their reformation aswell as his retirement actually makes them wretched, because itdeprives them of all employment, by quenching the hopes and fearsthat set in motion their sluggish minds.

　　If such be the force of habit; if such be the bondage of folly, howcarefully ought we to guard the mind from storing up viciousassociations; and equally careful should we be to cultivate theunderstanding, to save the poor wight from the weak dependent stateof even harmless ignorance. For it is the right use of reasonalone which makes us independent of every thing—excepting theunclouded Reason—"Whose service is perfect freedom."