The Essential Feminist Reader (Modern Library Classics) - Softcover

Softcover

ISBN 10: 0812974603 ISBN 13: 9780812974607

Verlag: Random House Publishing Group, 2007

Inhaltsangabe

Including: Susan B. Anthony Simone de Beauvoir W.E.B. Du Bois Hélène Cixous Betty Friedan Charlotte Perkins Gilman Emma Goldman Guerrilla Girls Ding Ling • Audre Lorde John Stuart Mill Christine de Pizan Adrienne Rich Margaret Sanger Huda Shaarawi • Sojourner Truth Mary Wollstonecraft Virginia Woolf

The Essential Feminist Reader is the first anthology to present the full scope of feminist history. Prizewinning historian Estelle B. Freedman brings decades of teaching experience and scholarship to her selections, which span more than five centuries. Moving beyond standard texts by English and American thinkers, this collection features primary source material from around the globe, including short works of fiction and drama, political manifestos, and the work of less well-known writers.

Freedman’s cogent Introduction assesses the challenges facing feminism, while her accessible, lively commentary contextualizes each piece. The Essential Feminist Reader is a vital addition to feminist scholarship, and an invaluable resource for anyone interested in the history of women.

Über diesen Titel

Über die Autorin bzw. den Autor

For the past twenty-five years, Estelle B. Freedman, a founder of the Program in Feminist, Gender, and Sexuality Studies at Stanford University, has written about the history of women in the United States. Freedman is the author of two award-winning studies: Their Sisters’ Keepers: Women’s Prison Reform in America, 1830-1930 and Maternal Justice: Miriam Van Waters and the Female Reform Tradition. Freedman coauthored Intimate Matters: A History of Sexuality in America, which was a New York Times Notable Book. Professor Freedman lives in San Francisco.

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Christine de Pizan

(1365-c. 1430)

The Book of the City of Ladies

(France, 1405)

For centuries, European writers grappled with the querelles desfemmes, or the "woman question," in response to the work of Christine de Pizan. At a time when both the Catholic Church andmedieval states reinforced patriarchal authority in the family, dePizan questioned the biblical and natural justifications for men'srule over women. Whether cursed by the sin of Eve or presumed to be intellectually as well as physically weaker then men, women generally did not merit education. During the Renaissance, however, women whowished to extend humanist ideas about the importance of education to their own sex defended female intellectual capacity. Born in Veniceand raised in Paris, Christine de Pizan read widely in the subjects ofphilosophy and science (her father was a scholar). When she became ayoung widow, she put her education to good use, supporting her family as a writer. In Epistre au dieu d'Amours (Poems of Cupid, God ofLove) (1399), she defended Eve. In The Book of the City of Ladies, thecharacters Christine converses with are three Ladies-Reason, Rectitude, and Justice-who refute contemporary theories of female inferiority. The Ladies also catalogue the learned women of the Bibleand of classical myth, as well as the women who illustrate female intellectual capability in history. Over the next six hundred years, feminists continued to place female education at the foundation oftheir quest to achieve women's full humanity.

One day as I was sitting alone in my study surrounded by books on all kinds of subjects, devoting myself to literary studies, my usual habit, my mind dwelt at length on the weighty opinions of various authors whom I had studied for a long time. I looked up from my book,having decided to leave such subtle questions in peace and to relax by reading some light poetry. With this in mind, I searched for some small book. By chance a strange volume came into my hands, not one of my own, but one which had been given to me along with some others.When I held it open and saw from its title page that it was by Mathéolus, I smiled, for though I had never seen it before, I had often heard that like other books it discussed respect for women. I thought I would browse through it to amuse myself. I had not been reading for very long when my good mother called me to refresh myself with some supper, for it was evening. Intending to look at it the next day, I put it down. The next morning, again seated in my study as was my habit, I remembered wanting to examine this book by Mathéolus. I started to read it and went on for a little while. Because the subject seemed to me not very pleasant for people who do not enjoy lies, andof no use in developing virtue or manners, given its lack of integrity in diction and theme, and after browsing here and there and reading the end, I put it down in order to turn my attention to more elevated and useful study. But just the sight of this book, even though it was of no authority, made me wonder how it happened that so many different men-and learned men among them-have been and are so inclined to express both in speaking and in their treatises and writings so many wicked insults about women and their behavior. Not only one or two and not even just this Mathéolus (for this book had a bad name anyway and was intended as a satire) but, more generally, judging from thetreatises of all philosophers and poets and from all the orators-it would take too long to mention their names-it seems that they all speak from one and the same mouth. They all concur in one conclusion:that the behavior of women is inclined to and full of every vice.Thinking deeply about these matters, I began to examine my characterand conduct as a natural woman and, similarly, I considered other women whose company I frequently kept, princesses, great ladies, womenof the middle and lower classes, who had graciously told me of their most private and intimate thoughts, hoping that I could judge impartially and in good conscience whether the testimony of so many notable men could be true. To the best of my knowledge, no matter how long I confronted or dissected the problem, I could not see or realize how their claims could be true when compared to the natural behaviorand character of women. Yet I still argued vehemently against women, saying that it would be impossible that so many famous men-such solemn scholars, possessed of such deep and great understanding, so clear-sighted in all things, as it seemed-could have spoken falsely on so many occasions that I could hardly find a book on morals where,even before I had read it in its entirety, I did not find severalchapters or certain sections attacking women, no matter who the authorwas. This reason alone, in short, made me conclude that, although my intellect did not perceive my own great faults and, likewise, those ofother women because of its simpleness and ignorance, it was however truly fitting that such was the case. And so I relied more on thejudgment of others than on what I myself felt and knew. I was so transfixed in this line of thinking for such a long time that it seemed as if I were in a stupor. Like a gushing fountain, a series of authorities, whom I recalled one after another, came to mind, along with their opinions on this topic. And I finally decided that God formed a vile creature when He made woman, and I wondered how such aworthy artisan could have deigned to make such an abominable workwhich, from what they say, is the vessel as well as the refuge and abode of every evil and vice. As I was thinking this, a great unhappiness and sadness welled up in my heart, for I detested myself and the entire feminine sex, as though we were monstrosities innature. And in my lament I spoke these words: "Oh, God, how can this be? For unless I stray from my faith, I must never doubt that Your infinite wisdom and most perfect goodness ever created anything which was not good. Did You yourself not create woman in a very special way and since that time did You not give herall those inclinations which it pleased You for her to have? And how could it be that You could go wrong in anything? Yet look at all these accusations which have been judged, decided, and concluded against women. I do not know how to understand this repugnance. If it is so, fair Lord God, that in fact so many abominations abound in the female sex, for You Yourself say that the testimony of two or three witnesses lends credence, why shall I not doubt that this is true? Alas, God,why did You not let me be born in the world as a man, so that all my inclinations would be to serve You better, and so that I would not stray in anything and would be as perfect as a man is said to be? Butsince Your kindness has not been extended to me, then forgive my negligence in Your service, most fair Lord God, and may it not displease You, for the servant who receives fewer gifts from his lordis less obliged in his service." I spoke these words to God in my lament and a great deal more for a very long time in sad reflection,and in my folly I considered myself most unfortunate because God had made me inhabit a female body in this world. . . .

After hearing these things, I replied to the lady [Reason] who spoke infallibly: "My lady, truly has God revealed great wonders in the strength of these women whom you describe. But please enlighten me again, whether it has ever pleased this God, who has bestowed so many favors on women, to honor the feminine sex with the privilege of thevirtue of high understanding and great learning, and whether women ever have a clever enough mind for this. I wish very much to know this because men maintain that the mind of women can learn only a little." She answered, "My daughter, since I told you before, you know quite well that the opposite of their opinion is...

Details zur Ausgabe

• Verlag: Random House Publishing Group
• Erscheinungsdatum: 2007
• Sprache: Englisch
• ISBN 10: 0812974603
• ISBN 13: 9780812974607
• Einband: Taschenbuch
• Anzahl der Seiten: 496
• Herausgeber: Freedman Estelle
• Kontakt zum Hersteller: Nicht verfügbar
• Verantwortliche Person: gpsr@libri.de; gpsr@libri.de; ; Europaallee 1; Bad Hersfeld; 36244; Deutschland