A Woman's Philosophy of Woman; or, Woman affranchised.: An answer to Michelet, Proudhon, Girardin, Legouvé, Comte, and other modern innovatorsHéricourt, Madame d'
Philosophy
A Woman's Philosophy of Woman; or, Woman affranchised.: An answer to Michelet, Proudhon, Girardin, Legouvé, Comte, and other modern innovators
Héricourt, Madame d'
Women's rights -- France
If the end of society should be to render individuals _equal_ it cannot,
under penalty of forfeiting its mission, constitute inequality of persons
and of rights.
If Society cannot without iniquity enter the domain of individual
liberty, it cannot _lawfully, validly_ prescribe duties that pertain only
to the jurisdiction of the conscience, and annul moral liberty.
Now draw your conclusions.
READER. From these principles, it follows that man and woman should
remain free and equal in Marriage; that Society has no right to intervene
in their association except to render them equal; that it has no right to
prescribe to them duties which proceed only from love, nor consequently
to punish their violation, that it cannot in principle grant or refuse
divorce, because it belongs to the husband and wife alone to know whether
it is useful for their happiness and progress to be separated from each
other.
AUTHOR. Your conclusions are right, but if Society has no right over the
body or the soul of the husband and wife in their capacity of spouses, if
it cannot without abuse of power interfere in any of their intimate
relations, it is its right and duty to intervene in Marriage as regards
interests and children.
READER. In fact, in the union of the sexes, there is not merely an
association of two free and equal persons, but also a partnership of
capital and labor; then, from the marriage, children are born for whose
education, occupation and subsistence it is necessary to provide.
AUTHOR. Now, the general protection of material interests and of the
rising generation devolves of right upon Society. In the sight of the
law, the husband and wife ought to be regarded only as partners, engaging
to employ a certain share of capital, together with their labor, for a
definite purpose. Society takes note only of a contract of interests, the
execution of which it guarantees like that of any other contract, and the
breach of which it makes public, should it take place by the wish of the
parties interested. On the other hand, the education of the rising
generation is a question of life and death to Society. The children being
free with respect to development, and liable to be useful or injurious to
their fellow citizens according to the training which they have received,
society has a right to watch over them, to secure their material support,
their moral future, to fix the age of marriage, to entrust the children
to the more deserving parent in case of separation, and if both are
unworthy, to take them away entirely.
READER. Do you not go a little too far; on the one hand, do not children
belong to their parents, on the other, may not Society err with respect
to the choice of the principles to be instilled in them?
Public-domain text, read in full here on John Shaqi.
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