By Lynn McDonald
Revolution, abolition of slavery, public well-being care, welfare, violence opposed to girls, battle and militarism — such concerns were debated for hundreds of years. yet a lot paintings performed through girls theorists on those conventional social and political subject matters is little identified or tricky to procure. This new anthology includes major excerpts now not quite often integrated in ordinary collections.
Women Theorists on Society and Politics brings jointly scarce, formerly unpublished and newly translated excerpts from works by way of such ladies theorists as Emilie du Ch<^a>telet, Germaine de Sta<:e>l, Catharine Macaulay, Mary Wollstonecraft, plants Tristan, Harriet Martineau, Florence Nightingale, Beatrice Webb and Jane Addams. It specializes in eighteenth- and nineteenth-century writers, but additionally comprises a few decisions from as early because the Renaissance and past due 17th century.
Introductions to the fabric, biographical history and secondary assets improve this significant assortment. Women Theorists on Society and Politics presents crucial conception on ordinary themes and a stability to the anthologies of feminist writing now on the whole to be had.
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Extra resources for Women Theorists on Society and Politics
Christians are members one of another—therefore the good of my neighbour is not to be separated from my own good but to be estimated with it. From all which it follows, first, in reference to superiors, it is better that I endure the unreasonableness, injustice or oppression of a parent, a master etc. than that the established rule of order and good government should be superseded on my account. It is better that my just pretensions should be thrown out, and my merit, if I have any, should be disregarded, than that I or any other private person should be our own carvers, and forced rewards from our superiors.
The only difference is that one can fool hens more easily than women. The excessive love of certain mothers for their children very often has been harmful to the infants, and if it was useful to them in infancy, it corrupts them often in the end. Maternal tenderness has brought more than one to the gallows. The passions can sometimes make for good, but there is no virtue to surmount them. If modesty were a virtue by itself it would not have the same power over us that our action be unknown or known, which most assuredly is not the case.
Therefore it is not reasonable, and consequently not best, that my neighbour should endure an evil to procure to me a good not equal in degree to that evil or that I should refuse pain or loss to procure for another a good that outweighs it. Much more am I obliged to deny myself a little good in order to obtain a great one for my neighbour and also to suffer a less evil to keep him from a greater. Nor will I in the main, and taking the future into computation, be a loser for giving my neighbour in these cases, and for the present, the preference.